
Class ^i(_'7a^^£L 

Book_Ai^- ^ 

GopyiiglitN" 

COPYRIGHT DEPOSIT. 



The Congregational Way 



A Hand-Book of Congrega- 
tional Principles and Practices 



By 
George M. ^o.yii;:on ; , ; , 

Secretary of The Congregational Sunday-School and Publish- 
ing Sociftly. '^ ' ' 



Ube ffitlarim press 

NEW YORK BOSTON CHICAGO 



A\ 



^^. 



%1. 



A 



UBRAJ^Y ct CONGRESS 
Two Copies Received 

FEB I 1904 

->, Copyright Entry 
CLASS a- " XXc. No. 



^fe 



Copyright^ igoj 
By George M. Boynton 



^ 



INTRODUCTION 

CHANGES AND CONDITIONS 

Congregationalism, being a live organism, is progressive, 
and, not being fossilized by fixed law, applies its principles to 

that 

This first edition of The Congregational Way is issued with ^^^ 

the thought that it is probably incomplete, that there must be ndi- 

cases and perplexities arising for which advice is not specifi- ^j^gg 

cally provided, or to which the principles stated may not be 
easy of application. Those who have difficulties which it does 

not solve, or suggestions as to better usage, or corrections of brn- 

any kind to make, are earnestly requested to correspond with mall 

the author, that a later edition may be made more complete or lUm- 

correct. ry. 

George M. Boynton. 
Congregational House, Boston, Mass. ison 

ated 
the 
former to the latter. The need has become felt of some volun- 
tary continuous organization, within which the autonomy of 
each individual church should be assured. So from the local 
conferences of churches, the slate associations naturally grew, 
and from them in turn the National Council was evolved com- 
posed of delegates from these smaller bodies. 

The ministry has changed from the time when one was only 
considered to be a minister while he ministered to some local 
church, and when installation was in some sort a reordination. 
It has come to be a profession, in which the man once ordained 
has a standing of his own in the churches and in the ministerial 
association. 

Congregationalism has no adopted statements of belief to 
3 



^: 



LIBRARY of CONGRESS 
Two Copies Received 

FEB f 1904 

-^ Copyright £ntry 
CLASS oL " XXc. Mo. 
' COPY 3 










Copyright, igos ^ 
By George M. Boynton 



This first edition of The Congregational Way is issued with 
the thought that it is probably incomplete, that there must be 
cases and perplexities arising for which advice is not specifi- 
cally provided, or to which the principles stated may not be 
easy of application. Those who have difficulties which it does 
not solve, or suggestions as to better usage, or corrections of 
any kind to make, are earnestly requested to correspond with 
the author, that a later edition may be made more complete or 
correct. 

George M. Boynton. 

Congregational House ^ Boston, Mass. 



INTRODUCTION 

CHANGES AND CONDITIONS 

Congregationalism, being a live organism, is progressive, 
and, not being fossilized by fixed law, applies its principles to 
new conditions as they arise. It is in view of this fact that 
from time to time new statements of Congregational usage are 
indispensable, bringing down the record to the present and indi- 
cating the tendencies of the future. The spread of the churches 
of the denomination brings in important changes. 

Methods of fellowship which were adequate between a lim- 
ited number of churches located within a comparatively small 
area were insufficient when these churches came to be num- 
bered by thousands and separated by thousands of miles. The 
value of the pro re nata Council has changed in comparison 
with conferences which have continuous existence and stated 
-neetings, and the tendency is to increasing transfer from the 
former to the latter. The need has become felt of some volun- 
tary continuous organization, within which the autonomy of 
each individual church should be assured. So from the local 
conferences of churches, the slate associations naturally grew, 
and from them in turn the National Council was evolved com- 
posed of delegates from these smaller bodies. 

The ministry has changed from the time when one was only 
considered to be a minister while he ministered to some local 
church, and when installation was in some sort a reordination. 
It has come to be a profession, in which the man once ordained 
has a standing of his own in the churches and in the ministerial 
association, 

Congregationalism has no adopted statements of belief to 
3 



4 INTRODUCTION 

which it requires individual or church subscription. As ex- 
pressing the general faith of the churches it has in turn referred 
to the Westminster Confession, as approved for substance oi 
doctrine in 1648; to the Savoy Confession, substantially adopted 
in 1680, the Burial Hill Declaration adopted by the National 
Council in 1865, and the statement or doctrine of the Creed 
Commission of the National Council presented in 1883. These 
statements have become less philosophical and more practical. 
The Congregational churches are not anchored to a past state- 
ment, but are able to express their common faith in the lan- 
guage and the thought of the day, and to define their positions 
not for the purpose of cutting off those from whom they differ, 
but of uniting those who agree. 

In its form of worship the Congregational churches show 
growth, variety and, in places, a tendency to a more liturgical 
worship. Doctrinal instruction and practical exhortation were 
the main objects of the coming together in the days of the. 
fathers. Even the reading of Scripture was omitted or greatly 
curtailed, as part of the formal service against which the reac- 
tion had come. The great idea was simplicity and sincerity. 
But it has come generally to be realized that there may be sin- 
cerity in a fuller service, and that an atmosphere of worship is 
helpful to worship. 

The missionary societies had their origin independently of the 
churches, individuals of our own and other denominations asso- 
ciating themselves for special work. In the process of time 
those connected with the churches of other orders withdrew to 
their own organizations for such purposes, leaving these socie- 
ties necessarily Congregational. Accepted by the Congrega- 
tional churches as their organs, the churches began to con- 
sider that they should be more directly represented in the man- 
agement of them. The National Council has been a natural 
mouthpiece for the expression of that wish. Concessions have 
been made so that, in most of these organizations, the states 
may be represented, if they will, and steps are being taken 
slowly, too slowly for the impatience of many, but we think 



CHANGES AND CONDITIONS 5 

surely towards a more complete unification of the various de- 
partments of this great work. 

We do not doubt that, as there have been changes in the past 
and adaptations to new conditions, there will be new changes 
and adaptations in the future. The Congregational churches 
need be afraid of nothing, so long as the autonomy of each 
is regarded. Nor need they be afraid to combine in any way 
in which they can together accomplish desired results better 
than alone. The freedom of Congregationalism includes lib- 
erty to organize for protection or for aggression. One great 
problem now is how best to do the work of church extension in 
our large cities, a problem which is receiving much attention 
and for the accomplishment of which experiments at least are 
being made. 

This volume is intended to show the Congregational Way, to 
state its fundamental principles and its varying practices and 
tendencies. There is always need of such books to instruct 
the younger ministers and laymen, especially those trained in 
other denominational households, and to bring before all the 
questions which have been decided in the past and as well 
those which need to be decided in the future. In addition to 
his general interest in these matters, the final preparation for 
this task was the close association of the writer with Dr. Alonzo 
H, Quint in the preparation of The Council Manual. This 
book is issued at the urgent request of many friends, with the 
prayer that it may be a help in the practice and in the further 
development of the Congregational Way. 

Especial thanks are due to Dr. A. E. Dunning and Dr. Chas. 
B. Rice for important help in the chapters on polity, and to 
Dr. Williston Walker for his revision of the sketch of the rise 
of Congregational fellowship. 



Contents 



Chapter Pack 

1. The Fundamental Principle of Congrega- 
tionalism 9 

II. The New Testament Basis for Congrega- 
tionalism i6 

III. A Historical Sketch of Congregationalism, 31 

IV. The Organization of a Church •••... 51 
V. The Meetings of a Church 60 

VI. The Membership of a Church 74 

VII. The Ministry 81 

VIII. Calling and Dismissing a Pastor 91 

IX. The Ecclesiastical Society and the Incor- 
porate Church 97 

X, Ecclesiastical Councils loi 

XI. Councils for Ordination and Installation . 114 

XII. Ecclesiastical Organizations 124 

XIII. Ministerial Associations 139 

XIV. Organization for Missionary Work .... 142 



APPENDIX 

(Consisting chiefly of portions of the Council Manual.) 
I. How to Organize a Congregational Church . 155 

II. By-Laws for a Church 164 

7 



8 CONTENTS 

III. Congregational Statements of Doctrine . .176 

IV. Form for the Reception of Members . , . .181 
V. Rules for the Joint Action of a Church 

and Society 186 

VI. Forms of Letters Missive 188 

VII. Rules of Order for Ecclesiastical Meetings, 202 
Index 216 



CHAPTER I 

THE FUNDAMENTAL PRINCIPLE OF CON- 
GREGATIONALISM 

It has been common to speak of two principles as 
being equally fundamental to Congregationalism, in- 
dependence and fellowship. They have 
defineT^'^ been called the two foci of the Congrega- 
tional ellipse. But we are disposed to 
consider that Congregationalism is a more iierfect 
form of church organization than can be symbolized 
by the ellipse, and to regard fcllowshii) as its one 
central principle. For fellowship can only exist in its 
truest and most perfect form between those who ai-e 
mutually independent. Fellowship is not the distinct- 
ive word which describes the relations of a king and 
his subjects, or even of a president and the citizens 
who elect him, or even of a father and his children, 
but of neighbors or brothers ; of those who are equals 
and independent of each other, excejn as all are de- 
pendent upon all. This indei)endence, or autonomy, 
has not been dwelt upon in what follows. That is im- 
plied. The ways of fellowship are fully considered. 

The followers of Christ in a community, equal, not 
in brains or purse or opportunity, but in rights and 

9 



lO THE CONGREGATIONAL WAY 

relations and possibilities, unite together 
J °^ , in the fellowship of a local church. The 

basis of this union is a purpose to live lives 
founded on Christian principles, for which the need of 
regeneration and the aid of the Holy Spirit is realized. 
On this common ground these Christians come together 
in mutual agreement or covenant. They make rules 
for their own guidance, elect officers to assist in 
spiritual and financial matters, choose a pastor and 
teacher, and are a church of Jesus Christ so far as they 
are sincere in their purpose and earnest in desiring to 
edify one another and to extend the kingdom of God. 
They need no authorization from pope or presbytery, 
but are competent to constitute themselves and to begin 
at once their life and work. But this is an independent, 
not a Congregational church. It is complete, but lacks 
the strength and comfort of companionship. This 
was exactly the condition of the earliest churches in 
New England. In the weakness of isolation and in 
the emergencies of their condition, they felt the need 
of fellowship. They sought it and enjoyed it, and 
thus developed from independent into Congregational 
churches. So Congregationalism springs from and is 
the fellowship of independent churches. 

Fellowship takes the place of government. Gov- 
ernment makes laws and punishes those who disobey 
Takes place them. Fellowship makes agreements, has 
of govern- understandings ; those who do not keep 
™®^* the agreements violate the conditions of 

fellowship and ultimately destroy it. Indeed, in our 
American churches with no authority of the state be- 



PRINCIPLE OF CONGREGATIONALISM II 

hind them, this is about all that can be done even 
under the name of government. Unless the property 
is held by somebody outside of the local church, 
there can be no compulsion of obedience and no en- 
forcement of law. A local church which does not ap- 
prove the general administration or which refuses to 
obey in a particular case has always the power of 
withdrawal, and thus claims and supports the claim 
that the only bond which can hold together is a bond 
of fellowship. What others in such cases are driven 
to acknowledge, Congregationalists openly profess. 
Advice takes the place of legislation. When laws 
cannot be enforced, what are they but advice, the 
efficiency of which depends on the consent of the 
advised ? Thus from the simplest case of disagree- 
ment in the local church to the matter of supremest 
importance to the whole circle of churches, the main- 
tenance or the withdrawal of fellowship is the ultimate 
issue. Our Saviour said, ''If he refuse to hear the 
church, let him be also unto thee as the Gentile 
and the publican," /. <?., let him be an outsider, the 
fellowship withdrawn, and he no longer regarded as 
one of the brethren. There is no harshness in the 
words ; it is the simplest, gentlest way of treating an 
offender. 

It is said that this is too weak a bond to be efficient 

for aggressive work, such as missions at home and 

abroad. It seems a plausible suggestion, 

eason o ^^^ ^j^^ ^^^^ ^j^^^ Other denominations 

have grown more rapidly has been claimed 
as a witness to the fact. But there were other causes 



12 THE CONGREGATIONAL WAY 

of this slow growth. In the early days the line was 
not very clearly drawn between Presbyterianism and 
Congregationalism, and Presbyterianism, as more fully 
organized, came earlier to self-consciousness. Our 
Congregational fathers were in fellowship with their 
Presbyterian brethren and ministered to them as of 
the same household of faith with themselves : witness 
the Plan of Union. When they came to themselves 
and realized that they were contributing largely to 
build up churches on another pattern, they gravely 
considered that Congregationalism with its autonomy 
might be a privilege reserved for the intelligent and 
freedom-loving people of New England, and might not 
be adapted to those in the then new regions of the 
West, e. g., New York and Ohio. They questioned 
whether they had a mission beyond the Hudson 
River, and did not assert it until the Albany Conven- 
tion in 1852. This was largely the cause of the re- 
striction in the growth of the Congregational churches 
and, considering their early start, of their compara- 
tively small number. 

There may be something too in the suggestion. A re- 
public is not as strong for wars of conquest as a mon- 
archy. Fellowship must win its adherents ; 
Strength for -j. ^^^ compel no one. And yet in the 
Aggression ^ •' 

long run fellowship is stronger than force ; 

love is better than law. Mere increase in numbers is 
not growth. The nations of Europe have grave prob- 
lems with their colonies and have to keep up great 
standing armies to hold them to the acknowledgment 
of a rule which they did not choose and of a govern- 



PRINQPLE OF CONGREGATIONALISM 1 3 

ment to which they pay unwilling tribute. A repub- 
lic must win its adherents, must promise them self- 
government in order to gain them, and must fulfil the 
promise in order to hold them. If Congregationalism 
grows — and it does grow — it must be because it is so 
illustrated to those who are not to the manner born, 
that they choose it; — and there are many who do. 
A keen observer in the West has said that if there were 
no such thing known as a self-governing church in re- 
lations of fellowship to other such churches, they 
would spring up on the prairies by spontaneous gen- 
eration. 

What better gauge is there of the missionary power 
of a church than its gifts ? and it is an acknowledged 

fact that the gifts of Congregationalists 
Its Gifts are larger in proportion to the membership 

than those of any other communion in our 
land, except possibly the Moravians. 

As to the strength of fellowship as a bond of union, 
it has borne the test, and with reason. Bodies, either 

material or spiritual, which are held to- 
0/ Union gather by external bonds, may be violently 

ruptured. This has been experienced in 
the various denominations held together by creeds and 
governments. The number of separate communions 
which bear the name of Presbyterian and Methodist 
are in evidence. They are the result of disruptions. 
The only separation from the Congregational fellow- 
ship has been in the case of the Unitarian churches. 
The New England churches were originally connected 
with the state. In order to hold property, they were 



14 THE CONGREGATIONAL WAY 

associated with civil corporations, and it was through 
these that the societies, as they were called, composed 
largely of non-communicants, with which the civil au- 
thorities and the courts were largely in sympathy, sep- 
arated from the churches, and under the decision of 
the courts took the property, the records and even the 
communion-cups from the churches. But the Con- 
gregational churches as such have never been divided. 
They have disagreed, have had violent discussions, 
have included some who were disposed to invoke the 
aid of the law, and yet the unity has been kept. You 
may rend chains and cut straps ; but you may run the 
sharpest knife through a bucket of shot and the con- 
tents will close in after the blade has passed and be 
as close together as before, especially if the individual 
spheres are magnetized and have a powerful attraction 
for one another. Unless the real fellowship is broken, 
you cannot separate those among whom this is the only 
bond. No sudden act can do it. It is only as they 
grow apart that they can be divorced. *' Shall two 
walk together, except they have agreed?" Then 
they can walk apart with equal good will, only apart. 
The history of the last hundred years testifies to the 
tenacity of fellowship as a bond beyond that of gov- 
ernment. 

The liberty of fellowship does imply for its safe use 
a certain degree of intelligence and Christian princi- 
ple. The Congregational plan is adapted 
Needs ^* to be used by Christian people, who are 
not seeking selfishly their own advantage or 
their own way. It is presumed that they desire to dis- 



PRINCIPLE OF CONGREGATIONALISM 1 5 

cover and to do what is right. Some system of church 
authorities and courts may perhaps be better adapted 
to others than those of this character and purpose. 
Congregationalism, to work at its best, requires intelli- 
gence and fairness, but nothing develops these quali- 
ties like having a reasonable degree of liberty and of 
responsibility. 



1 6 THE CONGREGATIONAL WAY 



CHAPTER II 

THE NEW TESTAMENT BASIS FOR CONGRE- 
GATIONALISM 

According to the belief of the early fathers of mod- 
ern Congregationalism, ^'the facts of church govern- 
ment are all of them exactly described in 
p^^J^"" ^ the Word of God . . . and there- 
fore to continue one and the same unto 
the appearing of our Lord Jesus Christ. ... So 
that it is not left in the power of men, officers, churches, 
or any state in the world to add, to diminish, or alter 
anything in the least measure therein." ^ This was a 
natural reaction from the authority of tradition and the 
interpretations of the Romish Church to the explicit 
authority of the Scriptures, which it was held must 
contain everything essential to Christian thought or 
life. We are disposed to claim in these days only that 
the principles for the organization of Christian 
churches are given us in the few commands of the 
Master and the apostles, and in the wider illustrations 
to be seen in their example. We do believe, how- 
ever, that, <' Congregationalism has given a normal 
value even to the most incidental variations as to 
Church usages of the New Testament, more fully than 
any other system of Ecclesiastical polity." ^ But we 

^ Cambridge Platform, 1648. 

2 A History of the Congregational Churches, Prof. Williston 
Walker, Ph. D., D. D. 



NEW TESTAMENT BASIS FOR CONGREGATIONALISM 1 7 

do not claim that Jesus or his first disciples set out to 
organize a form of government, or that, if they had 
done so, it would have been the unvarying duty of 
their successors exactly to follow the pattern at all 
times and under all circumstances. We have no ob- 
jection to a number of churches organizing under a 
bishop of their own appointment, to whom a large 
amount of responsibility for their general conduct shall 
be given. Indeed, we can see under many conditions 
how this may be proper and wise. Nor do we know 
of any reason why it is not allowable for individual 
churches to put authority, which they might not think 
it best to exercise alone, into the hands of the whole or 
of a group. We only claim that, as we study the New 
Testament churches, we find more which bears re- 
semblance to fellowship based upon independence than 
to anything which might be called church govern- 
ment. 

During the presence of Jesus with his disciples, he 
was their head and no organization was needed. The 
only matter connected with the administra- 
Je^us^°'^^ tion of church life which the Master 
specifically laid down, was that which we 
rather unfortifnately call church discipline, or the 
method of dealing with an offending brother, the thing 
of all connected with the life of the church which 
most needs to be guarded by deliberation and fair- 
ness and kept in an atmosphere of brotherly kind- 
ness. This teaching of our Lord will be cited 
later. 

The salutations and addresses in the epistles of 



1 8 THE CONGREGATIONAL WAY 

Paul, his apostolic letters to the churches, are full of 
Apostolic suggestion as to the individual character 
Salutations and the democratic organization of these 
to Churches churches. They are addressed *'to all 
that are in Rome, beloved of God, called to be 
saints;"^ ''unto the church of God which is at 
Corinth, even them that are sanctified in Christ Jesus, 
called to be saints ^"'^ ''unto the church of God 
which is at Corinth, with all the saints that are 
in the whole of Achaia ; " ' "unto the churches of 
Galatia; "* "to the saints that are at Ephesus, and 
the faithful in Christ Jesus; " ^ "to all the saints in 
Christ Jesus that are at Philippi, with the bishops and 
deacons; "^ "to the saints and faithful brethren in 
Christ that are at Colossae ; " ^ '< unto the church of the 
Thessalonians in God the Father and the Lord Jesus 
Christ." ^ In all these cases it is the church as a 
whole which is addressed, — the brethren, the saints, 
the faithful, or in the one case, where the various as- 
semblies in a province are included, it is not the 
church in Galatia but the churches which are named. 
There is in one of these salutations a naming of their 
officers, but the churches are not addressed through 
them, and when these officers are named, it is not be- 
fore but after the whole brotherhood. This is in ac- 
cord with the incidental allusions in the Acts of the 
Apostles, as will appear in what follows. 

These apostolic churches appear to be independent 



1 Rom. 1 : 7. 


2 I Cor. I : 2. 


3 2 Cor. I : I, 


4 Gal. I : 2. 


6 Eph. I : I. 


6 Phil. I : I. 


' Col. 1 : 2. 


8 I Thess. I : I ; 


2 Thess. I : i. 



NEW TESTAMENT BASIS FOR CONGREGATIONALISM 1 9 

and complete each in itself, to constitute together not 

a compact and unified body, but an 
I d^vid^al 'Aggregation of independent bodies, united 

only by fellowship with a divine Head 
and a human brotherhood. The church is not a 
national or universal organization, but the assembled 
Christian people of a definite city, or those habitually 
meeting in the house of a disciple. There is only 
this probable exception to this usage of the word : 
<*So the church throughout all Judaea and Galilee 
and Samaria had peace, being edified." ^ The read- 
ings are various but the weight of evidence is for the 
singular number. All that can be said is that it is a 
distinct exception to the general usage, the usage prob- 
ably representing the facts. Churches are usually re- 
ferred to as local and distinct even when they were 
quite near each other, as Corinth and Cenchreae, 
Laodicea and Colossae. If the church is spoken of 
in this one instance as including the organizations 
of a whole province, the word is probably used as a 
collective term, not in the sense of a single or com- 
plete organization. So all Christians speak of the 
Church Universal or the Church in America, not in- 
tending thereby that it is in any sense one organization. 
The suggestion of the salutations is that the church 
was a democratic body, that membership rather 

than official position in it was recognized. 
Democratic Indeed, the assumption of official dignity 

was directly rebuked by our Lord, as he 
compared the kingdoms of this world with the kingdom 
1 Acts 9: 31. 



20 THE CONGREGATIONAL WAY 

he had come to found. ''Not so shall it be among 
you," he said : *'but whosoever would become great 
among you shall be your minister (^margin, servant) ; 
and whosoever would be first among you shall be your 
servant" Qjiargin, bond-servant).^ Thus, as also in 
connection with the washing of the disciples' feet, he laid 
down the principle of service as the only real dignity. 
Peter exhorts the elders to tend the flock of God, ex- 
ercising the oversight not as "lording it over the 
charge allotted to you, but making yourselves en- 
samples to the flock." ^ 

According to these salutations, too, these churches 
were composed of those who had experienced the 
Composed of saving grace of God in their hearts, not 
Converted of those bound to the church by any ex- 
People ternal bond or any ceremony or formality. 
The letters are to those "who are in Christ Jesus" 
and "called to be saints" and "faithful in Christ 
Jesus." This is a characteristic of at least the ideal 
of the Reformed and Protestant churches. Members 
of Christ's body are not made such by birth or by 
baptism, but only by repentance and faith in the Lord 
Jesus Christ. They are saved not by their relation to 
the Church, but to its Head. This was one contention 
of the fathers of Congregationalism, as against the 
claim of a state or national church. It was one of 
the evils brought in later by the Half-way Covenant 
but finally and successfully resisted. It stands as 
against sacramental regeneration on the one hand, 

* Matt. 20 : 26, 27. « I Peter 5 : 3. 



NEW TESTAMENT BASIS FOR CONGREGATIONALISM 21 

which makes the new birth a change not of heart but 
of external relation, and as against so-called liberalism 
on the other hand, which denies the necessity of the 
new birth. It claims that the church of Christ should 
be composed of those who are in Christ and are at 
least trying to be saints and to be faithful. 

The address to the church at Philippi salutes the 
saints that are in that city ''with the bishops and 
Bishops and deacons." These are the only two orders 
Elders the of officials named, in a connection where 
Same -j. ^yguld be strange if others existed and 

were omitted, and indeed these seem to be the two 
classes which, under various names, appear in the 
New Testament. As is shown later, elders, bishops, 
pastors, teachers, evangelists, angels stand for the 
same office in its different functions and as seen from 
different standpoints. It is noticeable that in this 
single church there is a plurality of bishops as well as 
of deacons. So on a missionary tour in Asia, ''they had 
appointed for them elders (bishops) in every church." ^ 

There is no superior order in this ministry, and no 
suggestion that the bishop is a general officer with a 
relation to all the churches of a province or nation. 
When Paul sent from Miletus to Ephesus he "called 
to him the elders of the church. And when they were 
come to him, he said unto them, . . . Take heed 
unto yourselves, and to all the flock, in which the Holy 
Spirit hath made you bishops." Here the apostle 
calls the elders to him and addresses them as bishops. 

1 Acts 14 : 23. 



22 THE CONGREGATIONAL WAY 

They must have been the same.^ So the same apostle 
writes to Titus, *'I left thee in Crete, that thou 
shouldest set in order the things that were wanting, and 
appoint elders in every city, as I gave thee charge." "^ 
Then naming the quahfications of those thus to be 
selected as elders he adds, ''for the bishop must be 
blameless, as God's steward." ^ Here surely the elder 
and the bishop are identified. So also the quahfica- 
tions of an elder here given are identical with those 
named for a bishop in i Tim. 3:1-7. In addition, 
'' the fact that there is not a passage in the New Testa- 
ment which asserts, or justifies the assertion of, any su- 
perior function on the part of the bishops, completes 
the proof that only two orders of officers were known 
to the churches of the New Testament, and that these 
were the pastors — or elders, presbyters, bishops — and 
deacons." * Certainly, if the appointment of bishops 
was necessary to the apostolic character or to the com- 
pleteness of the church, it would have been made 
plain and not have been left so that it can hardly be 
inferred. Even Peter, who was, if the Romanists are 
right, the very chiefest of the apostles, says, ''The 
elders therefore among you I exhort, who am a fellow- 
elder."^ Nor could he well have been the primate, 
the first bishop, when the apostles which were in 
Jerusalem sent him with John into Samaria.® 

It seems reasonably clear, too, that the eldership 



» Acts 20: 17, 18, 28. 2 Titus 1:5. 3 Titus i : 7. 

* Dr. Dexter, Handbook of Congregationalism. 

5 1 Peter 5:1. 6 Acts 8 : 14. 



NEW TESTAMENT BASIS FOR CONGREGATIONALISM 23 

exercised the ministerial function of teaching and 
Elders and guiding the church, and the deaconship 
Deacons Dis- the lay function of ministering to the 
criminated poor, or '< serving tables."^ The latter 
office was apparently before the eldership in its origin 
and the deacons aided the apostles in the external part 
of their work, while the elders took up their work of 
witnessing to the Christ who had been raised from the 
dead and of instruction in regard to the things of the 
kingdom. 

That the source of authority was in such churches, 
alone and working together, appears (i) in the elec- 
tion of officers ; (2) in the sending forth of mission- 
aries; (3) in the decision of ecclesiastical questions, 
and (4) in their instructions as to their conduct to- 
ward an offending member. 

(i) The independence of these local churches, 
their power of self-government, is evidenced in their 
election of officers. The church was be- 
Offi^ ^°" ° ^°^^ ^^^ officers, and although the apostles 
were divinely commissioned they did not 
apparently assume the authority of appointing them. 
Thus even in the election of one to succeed Judas, 
whose office (not bishopric) another was to take, the 
method of procedure is given thus: ''Peter stood 
up in the midst of the brethren," and presented the 
need of taking this action to them, whereupon these 

' For the historical origin of the diaconate see Acts 6 : 1-6. 



24 THE CONGREGATIONAL WAY 

brethren put forward (nominated) two, between whom, 
after prayer, choice was made by lot. ^ 

So when the first deacons were to be chosen, the 
Twelve called the multitude of the disciples unto 
them, explained the need for further helpers, and 
asked them to select seven good men for this business 
of the church: and ^'the saying (suggestion) pleased 
the whole multitude, ' ' and they chose wisely and well, 
the apostles setting apart those thus selected by laying 
on of hands and prayer. "^ 

On the return of Paul and Barnabas from their 
missionary journey, it is said that they ''appointed" 
for them elders in every church.^ This would look 
as though the apostle and his companion exercised an 
independent authority, and appears even more so in 
the Authorized Version where the word is "or- 
dained " : but the Greek word is one which naturally 
represents an election (j£ipoTovyj<TavT£<^, a choice by 
lifting up the hand), so that this probably means that 
they superintended the election of these officers, as had 
been done in the earlier instances. In the second 
letter to the Corinthians, the apostle Paul uses the 
same word, where its meaning is unmistakable : 
"And we have sent together with him the brother 
whose praise in the gospel is spread through all the 
churches; and not only so, but who was also ap- 
pointed (elected by vote) by the churches to travel 
with us." * 

(2) This congregational autonomy of the early 

1 Acts 1:15, 23-26. 2 Acts 6 : 2-6. 

3 Acts 14 : 23. 4 2 Cor. 8 : 18, 19. 



NEW TESTAMENT BASIS FOR CONGREGATIONALISM 25 

churches appears also in their missionary work. First 
of all it seems that the duty of preach- 
Work*^^^^ ing the gospel was not confined to the 
apostles or elders of the churches. It 
was a common duty and privilege of believers. 
Stephen and Philip were deacons only, appointed 
especially to serve tables and to relieve the apostles 
that they might give themselves to the ministry of the 
word, but they preached to audiences of thousands or 
of one, and at least one of them baptized. 

At Pentecost the disciples were all together in one 
place and they were all filled with the Holy Spirit 
(not the apostles only nor any official group), and 
they all spoke with other tongues, Peter's sermon being 
only a sample of that day's preaching. ^ After Ste- 
phen's martyrdom ''they were all scattered abroad 
except the apostles," and went everywhere preaching 
the word. ^ 

Saul after his conversion was with the disciples at 
Damascus and essayed to join himself to the disciples 
at Jerusalem, who were suspicious of him. He did 
not apparently go either for authority or for welcome 
to the apostles. He was introduced to them by 
Barnabas, and Paul was with them for a time preach- 
ing boldly, but it was the brethren who brought him 
down to Caesarea and sent him forth to Tarsus.^ 

After the baptism of Gentiles by Peter at Caesarea, 
the apostles and the brethren in Judaea heard about 
it, and were disturbed because he had not led these 

1 Acts 2 : 3, 4. « Acts 8:1. 3 Acts 9 : 20-30. 



26 THE CONGREGATIONAL WAY 

converts through the gate of Judaism and by way of 
its rites into Christianity. Peter tells the story to 
them all, and they (apparently both the apostles and 
the brethren) stopped their complaints and glorified 
God together for the wideness of his mercy. ^ It was 
the church at Jerusalem which sent forth Barnabas to 
Antioch to strengthen the new converts.^ It was " the 
disciples" who sent relief to the brethren that dwelt 
in Judaea by the hand of Barnabas and Saul.^ It was 
the church at Antioch which separated Barnabas and 
Saul for missionary work to which the Lord had called 
these two disciples/ and on their return it was '' hav- 
ing gathered the multitude together," they presented 
the letter from '' the apostles and the elders, with the 
whole church ' ' at Jerusalem, and told the story of 
what God had done by them.^ 

When Apollos passed over from Ephesus into 
Achaia we are told that '' the brethren encouraged 
him, and wrote to the disciples to receive him,"® a 
letter of commendation apparently from the members 
of one church to the members of another. Timothy 
having received a spiritual gift, was set apart to the 
ministry "with the laying on of the hands of the 
presbytery," eldership,' — a truly congregational pro- 
cedure. 

(3) This democratic or congregational character 
of the New Testament church is also shown in its way 



lActs 


II : I, 18. 


2 Acts 11: 


; 22-30. 


3 Acts 1 1 : 29, 30. 


4 Acts 


13 : 1-3- 






5 Acts 15 : 22, 30. 


6 Acts 


18 : 27. 






"J I Tim, 4 : 14. 



NEW TESTAMENT BASIS FOR CONGREGATIONALISM 27 

of settling disputed questions. The first 
DisDutes question about which there was a differ- 
ence of opinion among the early churches 
was as to whether or not the gospel was for Gentiles 
as well as for Jews. Peter's explanation of the case 
which satisfied the Judaean Christians has already 
been referred to. But the matter took a more trouble- 
some aspect in connection with the missionary work 
of Paul and Barnabas, who had opened the door 
of faith for the Gentiles direct to the Christ. Cer- 
tain men from Judaea insisted that circumcision was 
necessary, that the way to Christ was through the 
Jewish Church and rites. Paul and Barnabas with 
certain others were sent up to Jerusalem to the 
apostles and elders to get light on this question. 
The apostles and elders did not claim exclusive au- 
thority to decide it, but the church as well as they re- 
ceived these messengers and heard them rehearse " all 
things that God had done with them." The mat- 
ter was argued on both sides, and Peter, who had had 
previous experience with the Gentiles, gave his wit- 
ness ; Paul and Barnabas spoke also and "certain of 
the sect of the Pharisees who believed." When the 
debate was over, James summed up the argument and 
gave his "judgment " (not " sentence,") with which 
all seemed to concur ; after which it appeared good to 
the apostles and the elders, with the whole church, to 
appoint delegates to accompany Paul and Barnabas on 
their return and to embody the advice of this assembly 
to these Gentiles in a letter. This is very like the pro- 
ceeding of a Congregational council, except that it 



28 THE CONGREGATIONAL WAY 

was even more democratic. Upon the return of the 
delegation to Antioch, this advice is listened to by 
<'the multitude together" and followed by exhorta- 
tions from the delegates, who, when their message 
had been delivered and the advice they had brought 
accepted, "were dismissed in peace from the brethren 
unto those that had sent them forth." ^ 

(4) The same congregational way is also in accord 
with the directions of our Lord and with the teachings 
Dealing ^^ ^^^ apostolic letters in regard to the 
With method of dealing with an offending mem- 

Offenders ]3gj._ More definitely than in regard to 
any other matter Jesus laid down the course to be pur- 
sued by his followers in such a case : — (i) '' Show 
him his fault . . . alone." (2) Take with 
thee one or two more. (3) If necessary, tell it unto 
the church. (4) If guilty and unrepentant, regard' 
him as one outside the church. This is a wholly 
democratic proceeding. There is no suggestion of a 
supreme authority or board of control or ecclesiastical 
court. Tell it to the church, the whole body of be- 
lievers, and their judgment shall stand. ''What 
things soever ye shall bind on earth shall be bound in 
heaven." * The decision of the whole shall stand, and 
the only penalty shall be what in our modern speech 
we call withdrawal of fellowship. 

With this rule of procedure the apostolic advice is 
in full agreement. ''A factious man (A. V,, a man 
that is an heretick) after a first and second admonition 

1 Acts 15 : 1-33. 2 Matt. 18: 15-18. 



NEW TESTAMENT BASIS FOR CONGREGATIONALISM 29 

refuse; knowing that such a one is perverted, and 
sinneth, being self-condemned."* '< Now we com- 
mand you, brethren, in the name of our Lord Jesus 
Christ, that ye withdraw yourselves from every brother 
that walketh disorderly. " ^ *< And if any man obeyeth 
not our word by this epistle, note that man, that ye 
have no company with him, to the end that he may be 
ashamed. And yet count him not as an enemy, but 
admonish him as a brother." ^ ''I wrote unto you 
not to keep company, if any man that is named a 
brother be a fornicator, or covetous, or an idolater, or 
a reviler, or a drunkard, or an extortioner ; with such 
a one no, not to eat. . . . Put away the wicked 
man from among yourselves. ' ' * Referring back in 
the second letter to this advice and its cause, the 
apostle writes: '' Sufficient to such a one is this 
punishment which was inflicted by the many. ' ' ^ 
Withdrawal of fellowship and exclusion from it by 
the majority of the church the apostle says is a suffi- 
cient punishment. 

To sum up : — There is no form of church govern- 
ment authoritatively set forth to be followed by any or 

by all disciples of Christ. A careful read- 
Summary ing of the early records shows a method 

then followed corresponding more nearly 
to the congregational way than to any other. The 

1 Titus 3 : 10, 1 1. 2 2 Thess. 3 : 6. 

3 2 Thess. 3 : 14, 15. 4 i Cor. 5 : 11-13. 

5 2 Cor. 2 ; 6. Greek and margin R. V,, the more, the ma- 
jority. 



30 THE CONGREGATIONAL WAY 

Pauline letters are addressed to churches, not to a 
national or even neighborhood group as constituting 
a church. With a single exception this is the way in 
which they are always spoken of. These churches 
seem to be democratic in their practice, according to 
the word of our Lord that he who serves most is 
greatest and to his example in washing the disciples* 
feet ; and they appear to be composed of those who 
have experienced the saving change wrought in their 
hearts by the Spirit of God and shown in them by a 
change of will and life. There are but two classes of 
officers in these churches : (i) bishops, presbyters, or 
elders and (2) deacons ; the first called to a spiritual, 
the second to an administrative work. The principles 
of independency and autonomy of these churches are 
shown further in their manner of electing officers, 
carrying on missionary work, adjusting disputes and 
dealing with offending members. 

The main importance of this argument is that we are 
not departing from the primitive pattern in maintain- 
ing these ways, nor have we to apologize to those who 
claim that we are not churches of Jesus Christ, because 
we do not recognize the more elaborate organization 
which they, as so-called successors of the apostles, as- 
sert to be essential to those who would be followers of 
Jesus. 



SKETCH OF CONGREGATIONALISM 3 1 



CHAPTER III 

A HISTORICAL SKETCH OF CONGREGA- 
TIONALISM 

We have seen, in the preceding chapter, the New 

Testament basis for churches independent of but in 

fellowship one with another, composed of 

r^u^ o"^an j^g^]3gj-s ^y|^Q covenant to walk and work 
Church 

together in Christian Hfe and service, with 

ministers all equals in rank and authority. When the 
Roman Emperor became a Christian, at least in name 
(a. d. 312), he carried his court and people with him. 
As a result, the capitol of the Roman Empire was the 
seat of the head of the Church and the connection 
between Church and State became most intimate, the 
State controlling the Church. In the Middle Ages 
the papacy became dominant over civil rulers. 
Church and state were in most intimate relationship. 
Even in the Reformation period the tie was not 
broken, nor the relation severed. The Church still 
felt that it needed the authority of the State to 
support it. Luther did not care to throw it off, 
nor did Calvin desire to. The Church was com- 
posed of people of well ordered lives within the 
State; the ministers were appointed by the civil 
authorities and the State provided the ways by 
which the Church should be financially sustained. 
The Church became a great political institution with 
all the ambitions of the State and the State's unprin- 
cipled methods of gratifying them. Instead of being 



32 THE CONGREGATIONAL WAY 

spiritual leaders, the clergy were not only secular but 
often vicious as well as ignorant. Livings were 
bought and sold. Sacramentarianism took the place 
of spirituality. Elaborate ritual was substituted for 
the simple ways of worship. The Church became 
a fashion. Uniformity enforced by law took the place 
of freedom. 

During all the centuries, there were men and women 
who individually and unitedly opposed this assump- 
tion of authority and its evil effects, and 
Reformers who sought a return from the formalism 
and ignorance of the Romish Church to 
the purity and simplicity of the apostolic life. Those 
who as individuals took this position were moved by 
the purest motives and gave up position and prosperity 
and popularity to follow their convictions. Those 
who associated themselves under various leaders and 
names to combat the errors of the Church, were often 
so marked by heresies of belief or eccentricities of life 
as to be remembered more by their defects than by 
their virtues. Radicals are not always wise. 

When Henry VIII threw off the yoke of Rome it 
was only that he might take the place of the Pope and 
become himself the head of the National 
Church^^'^^ Church. Queen Elizabeth exercised the 
same authority, secured the appointment 
of a supreme ecclesiastical court, and the passage of 
an Act making the use of the Book of Common 
Prayer and the manner of its use compulsory, enforc- 
ing obedience by the severest penalties. The result of 
this dependence was inevitably to introduce into the 



SKETCH OF CONGREGATIONALISM 33 

Church worldly and ambitious men, to lower the high 
standard of morality and simplicity, and to defile its 
purity. 

Among the ministry and membership of the Church 
of England, in the days of Queen Elizabeth, were 
Puritans many truly religious men who grieved 
and over its political and unspiritual character. 

Separatists 'pj^gy gpoj^g boldly, or with bated breath, 
against its errors. They tried to avoid the uniformity 
of clerical dress and ritual which the throne desired 
to enforce. They protested against the government 
of the Church by royal edict and against the inclusion 
of all citizens in its membership without regard to 
their religious experience or character. They had no 
thought of withdrawing from it, but desired to stay 
within it and help to make it pure. They endured 
persecution and loss, but remained loyal to the one 
Church which had been to them always the only 
Church of God. These were the Puritans, whose one 
desire and hope was that they might purify the Church 
in which they were born and which they loved, while 
the Separatists were those who despaired of such a 
desirable result and whose only expectation of a pure 
Church was in the withdrawal from one corrupt, as 
they believed, beyond cure, and controlled beyond 
the power successfully to resist. 

(i) It was in 1567 that the first church was formed 
in London which called itself a few years later in a 
The first petition to Queen Elizabeth, '^ a poor con- 
Separatist gregation whom God has separated from 
Church ^Q churches of England, and from the 



34 THE CONGREGATIONAL WAY 

mingled and false worshiping therein used." It was 
served by a minister and deacon of its own selection, 
and its discipline was exercised by the membership. 
It was soon broken up by the government and we 
know no more of it or of those who composed it, ex- 
cept the name of Richard Fitz, its minister, and 
Thomas Bowland, its deacon. 

(2) The next church organization formed on this 
plan was at Norwich, England, in 1580 or 1581. 
Robert Browne was its founder and pastor, 
Churcr°'''^ a graduate of Corpus Christi College in 
Cambridge University, a student of the 
time of Thomas Cartwright, who, while holding to a 
National Church contended earnestly that it should be- 
come a spiritual body also. Browne, having imbibed 
Puritan principles from a theological teacher, gave his 
ministrations to a congregation in Cambridge for a few 
months, during which time (1579) he became con- 
vinced that the only way to have a church pure in its 
ministry and membership was by separating utterly 
from the Church of England. Forbidden to preach, 
he went to Norwich where he understood there were 
those in sympathy at least with his aims. Here he 
studied church polity as set forth in the New Testa- 
ment. Discouraged by the opposition of ecclesiastical 
authorities he went to Middelburg in the Netherlands, 
where the exiled Cartwright ministered to a Puritan 
congregation, while the church at Norwich lived on 
at a poor dying rate. Here he wrote tracts, the most 
notable entitled '^Reformation without tarrying for 
Anie," and "a Booke which sheweth the life and 



SKETCH OF CONGREGATIONALISM 35 

manners of all true Christians." * Browne, who thus 
saw and expressed most clearly the principles which 
are fundamental to Congregationalism, weakened and 
worn by opposition, later returned to the Church of 
England and exercised an apparently uninfluential 
ministry there for forty years. Others, however, both 
ministers and laymen, acknowledged the same princi- 
ples and did what they could to embody them in 
church organization. Here and there meetings were 
held, which did not dare to call attention to them- 
selves, where the Separatist doctrines were set forth. 

(3) To such a gathering in London the arrest of 
John Greenwood in 1587 bears witness. Graduated 

1 He defined a church to be " a companie of believers which 
by a willing covenant made with their God are under the gov- 
ernement of God and Christ, and keepe his Lawes in one holie 
communion." 

" A synod is a Joyning or partaking of the authoritie of 
churches mette together in peace, for redresse and deciding of 
matters, which cannot well be otherwise taken up." 

" A pastor is a person having office and message of God, . . . 
for the which he is to be tried to be meete, and thereto is dulie 
chosen by the church which calleth him." 

«' The Kingdome of all Christians is their office of guiding and 
ruling with Christ, to subdue the wicked, and make one an- 
other obedient to Christ." 

" Church Governors are persons receyving their authoritie and 
office of God, for the guiding of his people the church, receyved 
and called thereto by due consent and agreement of the 
church," to be chosen (i) " With prayer," (2) '< By vote de- 
clared by some of the wisest," and (3) " Ordaining by some 
of the forwardest and wisest (if laying on of hands be not 
turned into pompe or superstition)." 



36 THE CONGREGATIONAL WAY 

The Third ^^ Cambridge 1580-81, ordained to the 
Separatist ministry of the Church of England, from 
Church belonging to the Puritan party he became 
a Separatist, was arrested in London for preaching in 
an assembly forbidden by law, and imprisoned. 
With Greenwood is associated the name of Henry 
Barrowe, ten years his senior, of higher social posi- 
tion and ability than he. He visited Greenwood in 
his prison and was, without process of law, detained 
there. They maintained at various hearings that a 
church which admitted everybody without regard to 
his spiritual state was not a church according to the 
Scriptures, and that a sovereign could rightly exercise 
no authority over the church. While in prison they 
prepared treatises setting forth their views ; these 
were printed in Holland. In doctrine they were in 
agreement with Browne ; in regard to polity they dif- 
fered with him, holding that the exercise of church gov- 
ernment belongs exclusively, or at least predominantly, 
to its officers. This has been called Barrowism in dis- 
tinction from the more democratic or theocratic Brown- 
ism. John Penry, born in Wales a Roman Catholic, 
became a Protestant while at Cambridge University, 
from which he was graduated in 1583-84. He was an 
earnest and advanced Puritan. In 1589 he was forced 
to flee to Scotland, but returned in 1592 and joined 
the Separatist church. Francis Johnson (Cambridge, 
15 81), also a clergyman of the Establishment, exiled 
for his Puritan preaching but having no sympathy 
with Separatist views, after assisting in burning the 
books of Greenwood and Barrowe, read them and was 



SKETCH OF CONGREGATIONALISM 37 

converted to their beliefs and practised what was 
called Barrowism beyond the teachings of Barrowe. 
He returned to London and became identified with 
this Separatist church. In 1592 he was elected its 
pastor, with Greenwood, to whom some liberty from 
his confinement had been allowed, as teacher. At the 
same time the organization was completed by the 
choice of elders and deacons. A general arrest of 
those thus associated followed, and Greenwood and 
Barrowe were accused of maliciously attacking the 
authority of the queen, thus inciting to rebellion, 
and were hanged therefor. Their death was speedily 
followed by the execution on the gallows of Penry. 
These three men were the latest martyrs to Con- 
gregationalism. The law soon after was modified 
so that for similar offenses forfeiture of goods and 
banishment took the place of death. Johnson was 
left in prison and less conspicuous members of 
the church were sent into exile, mainly finding 
homes in Amsterdam. Here the learned Henry 
Ainsworth was chosen as their teacher, and in 1596 
they put forth a statement of their beliefs as to doc- 
trine and polity and of the reasons for their separa- 
tion. It must be conceded that the history of this or- 
ganization does not impress one with the dignity or 
breadth of those who composed it. They were brave 
in declaring and firm in maintaining their convictions. 
Those convictions were in the main such as Congrega- 
tionalists honor; but they were foolish in their too 
minute application of discipline to one another and in 
their attitude toward those outside their circle. On 



38 THE CONGREGATIONAL WAY 

the other hand, we must not forget that the more dig- 
nified Church of England was hanging men for the 
crime of dissent. 

(4) A far more important relation to the growth of 
Congregationalism was sustained by the Separatist or- 
The Fourth ganization which came into being in 
Separatist and about Gainsborough, in the north 
Church Qf England, through the efforts of Wil- 

liam Brewster, postmaster at Scrooby, Richard Clyf- 
ton, rector at Babworth, and, a little later, of 
Rev. John Smyth, a graduate of Cambridge, and 
of Rev. John Robinson. As a result of their labors 
a Congregational church was formed between the 
years 1602 and 1606. William Bradford of Auster- 
field was one of its younger adherents. John 
Robinson, destined to be of eminent service to Con- 
gregationalism, also a native of that region, gradu- 
ated at Cambridge in 1596, had lived as a curate 
at or near Norwich where Browne had preached, and 
had been prohibited from preac hing by the bishop of 
that place, before joining this little band. By the year 
1606 there were Congregational churches at both 
Gainsborough and Scrooby. Both were persecuted, and 
the Gainsborough Congregationalists emigrated to Am- 
sterdam probably in 1607, and under the leadership of 
Smyth became Baptist. The church of Scrooby followed 
its neighbor in 1607 or 1608 and settled in Leyden, Hol- 
land, with Robinson as pastor and Brewster as ruling 
elder! Here they purchased a building for their use, 
and here Edward Winslow joined them. But they did 
not feel at home. They were aliens, likely to be ab- 



SKETCH OF CONGREGATIONALISM 39 

sorbed, and without such restraints as they needed 
for their children or such opportunities as they craved 
for a spread of their principles. 

They sought permission of the London branch of 
the Virginia Company, authorized by the king to es- 
The tablish colonies, to emigrate under its au- 

Plymouth thority. The objection to granting this 
Colony permission arose from their request for 

liberty of worship in the new land, though in 
stating their religious principles they made every 
concession possible from their standpoint. They 
could only procure a verbal assurance from King 
James that they would not be disturbed if they made 
no disturbance. A stock company was formed of 
London merchants and colonists, an investment of 
ten pounds by the former being held equal to seven 
years labor by the latter for each one over sixteen 
years old. It certainly looks like a hard bargain. 
Only a minority of the church were willing or able to 
undertake the voyage, and Robinson remained with 
the majority. Brewster was to preside over the por- 
tion of the church which emigrated, and was in fact 
its pastor for ten years. In July, 1620, they left 
Delftshaven, a port convenient to Leyden, after a re- 
markable address of advice and prophecy from Rob- 
inson, sailing in the Speedwell to Southampton, Eng- 
land, where they were joined by other colonists in the 
Mayflower. Though Robinson ^ was prevented from 
accompanying the majority of the church of which he 
' John Robinson, The Pilgrim Pastor, by Rev. Ozora S. 
Davis, Ph. D. 



40 THE CONGREGATIONAL WAY 

was pastor in their migration to a new land, his influ- 
ence was probably greater than that of any other over 
the spirit and conduct of the new colony. To clear- 
ness of conviction, he added kindliness of feeling and 
a spirit of toleration. His mind was open to new 
light and new forms of expressing his faith, both as to 
polity and doctrine ; and the qualities which he im- 
pressed on the Plymouth colonists had much to do 
with their moderation toward those with whom they 
differed and their fairness toward the original inhab- 
itants of the land. Setting out together from South- 
ampton, they returned to Plymouth, England, and the 
Speedwell with some of the colonists abandoned the 
voyage. It was September before the Mayflower 
finally left the shores of England with one hundred 
and two colonists, twenty-two of these being hired 
servants. The leading spirits were : — John Carver, 
first governor; William Bradford, second governor; 
Isaac AUerton, assistant governor ; William Brewster, 
Edward Winslow, Dr. Samuel Fuller, John Alden, 
Miles Standish. November 9-19 they found them- 
selves off Cape Cod, not within the limits of the 
Virginia Company, but on account of the unwilling- 
ness of the ship's crew to take them there, they 
determined to land and organize a civil government. 

In just a month they landed at Plymouth. By 
April I St, forty-four had died on account of the hard- 
The First ships of the winter. April 5 th, the May- 
Church in flower returned, carrying none of the 
New colonists. Then Carver, the first governor, 

ngland ^-^^^ leaving only twenty adult males in 



SKETCH OF CONGREGATIONALISM 4I 

the colony. William Bradford was leader of the col- 
ony for thirty years until his death and its governor 
most of that time. 

There were two elements composing this partnership, 
each with very different purposes; the original col- 
onists whose desire was for a free and spiritual church, 
and the London company whose only purpose was 
mercantile success. These last prevented Robinson 
from joining the Pilgrim band, and sent reinforce- 
ments to them of young men who were strong to work, 
but with no sympathy with the higher purposes of the 
colonists. They also sent them Rev. John Lyford for 
a minister, who, after professing great sympathy with 
the Separatist views and failing to lead them from within 
the body, withdrew and set up worship according to 
the practices of the Church of England. He was 
sent back to England. The merchant partners were 
disappointed in the small returns from their venture, 
and in 1626 transferred their rights to the colonists for 
;£i,8oo to be paid in nine annual instalments. Thus 
at last the company at Plymouth was free. In ten years 
the colony was composed of about three hundred per- 
sons, of whom a large majority were kindred spirits. 
These were *Uhe Pilgrims," a name given them by 
Bradford. They constituted the more important 
source, though not the larger, from which the Congre- 
gational churches of the United States originate. 

The other source was among the Puritans, who 

maintained for a longer time their loyalty 

Puritans ^^ ^ church whose errors they deplored, 

and from immediate proximity to which 



42 THE CONGREGATIONAL WAY 

they had escaped. The Puritan party during the 
reigns of James I and Charles I had been gaining in 
numbers and in influence. Its members were strict in 
their Calvinistic behefs, while they clung to the na- 
tional church; they gained influence in the House 
of Commons, but were opposed vehemently by the 
king and the high church party. Meanwhile reports 
of the experiences of the Plymouth colony had been 
published in England, and fishing expeditions to 
American waters had familiarized the people with the 
voyage and the land. In 1628 a Puritan company 
obtained from the Plymouth Council of England a 
patent to the region lying between the shores of the 
Merrimac and the Charles Rivers, and a group of 
colonists sent out by it landed at Salem, Massa- 
chusetts, on September 6 of that year. This colony 
rapidly increased and included men of position and in- 
fluence, and the next year secured a charter of its own 
under the title of " The Governer and Company of 
Massachusetts Bay." By 1630, one thousand persons 
had emigrated to this colony, and within ten years 
twenty times that number had crossed the ocean to 
Massachusetts. John Winthrop was the first governor 
of this self-governing colony. " Probably no colony 
in the history of European emigration was superior 
to that of Massachusetts in wealth, station or 
capacity."^ 

They were still members of the Church of England, 
and had no intention of separating themselves from 

> A History of the Congregational Churches in the United 
States, by Professor Williston Walker. 



SKETCH OF CONGREGATIONALISM 43 

The Second ^^^^^ organization, but what they did not 
Church in pl^'in came to pass in a simple and natural 
NewEng- ^vay. In the winter of 162S the company 
^ at Salem suffered much from sickness, and 

Governor Endicott secured for them the aid of Dr. 
Samuel Fuller, the only physician on the coast and a 
deacon of the church at Plymouth. There were many 
points of agreement in the views of the Puritan Church 
of England men and the Pilgrim Separatists. In doc- 
trine they were at one, and among the former there 
were doubtless those who inclined to, if they had not 
embraced, the principles of the latter as to pohty. 
Dr. Fuller was ready to discuss with them both the 
matters on which they were agreed and those on which 
they differed. As the result, at least in part, of these 
discussions, the Salem Puritans were brought into 
agreement with the Plymouth Pilgrims, except in regard 
to their relations to the Church of England. The sec^ 
ond church in New England was soon thereafter formed 
at Salem in August, 1629, based on a covenant, and 
choosing its own pastor and teacher and setting him 
apart with prayer and imposition of hands. The cov- 
enant w^as this : ^' We covenant with the Lord and one 
with another ; and doe bynd ourselves in the presence 
of God, to walke together in all his waies, according 
as he is pleased to reveale himself unto us in his 
Blessed word of truth." A ruling elder and one or 
more deacons were elected at the same time, their or- 
dination being postponed until the next month. Brad- 
ford and other members of the Plymouth church, 
whether formally invited or not, went to Salem to be 



44 THE CONGREGATIONAL WAY 

present at this service and gave *<the right hand of 
fellowship." With the fact that the use of the ritual 
of the Church of England had been set aside, this 
seems to be pretty straight Congregationalism, and the 
relation to their mother Church to have been fairly sus- 
pended if not sundered. 

In 1630 three new churches were added to these 
two in New England, at Dorchester, at Charlestown 
and at Watertown. The Dorchester 
elows ip (.}^uj.(,];^ ^as organized in England and 
chose two clergymen of the English church 
as its officers. Authorities differ as to whether they 
were ordained by the church or not, and as to whether 
the church was composed only of regenerate persons 
or not. At Charlestown and Watertown ministers 
were chosen by all the congregation "by erection of 
hands," and ordained by the local church. These 
four churches thus were in substantial agreement. 
So careful were they to secure the purity of their 
membership that the number concerned in the 
original organization and covenant were very few ; at 
Charlestown only four, though the numbers rapidly 
increased. In the Massachusetts colony from 1 631 to 
1664 the right to vote was limited to those in church 
membership, thus completely reversing the conditions 
from which they had come, in which the relation to 
the state was the condition of church membership. 
This was also the organization of the New Haven Col- 
ony, but not of the Plymouth or Connecticut colonies. 
By 1640 there were thirty-three churches of this order 
in New England. 



SKETCH OF CONGREGATIONALISM 45 

It is evident that '* Puritan ecclesiastical institu- 
tions on New England soil shaped themselves essen- 
tially on one model — a model largely that 
The Model of Plymouth. Minor unlikenesses existed 
between church and church; dissimilar- 
ities of considerable importance, like the extent of the 
franchise, distinguished one colony from another; but 
when all these have been taken into consideration, the 
conclusion remains that the churches of early New 
England were singularly alike. They everywhere pre- 
sented the conception of a church as a body of per- 
sons of religious experience bound together by a cove- 
nant, choosing its own officers, administering its own 
affairs, and independent of other ecclesiastical control. 
They stood everywhere, also, for a free, unliturgical 
form of worship, an educated ministry, and a strenuous 
moral discipHne."^ 

We have seen the spirit of fellowship between these 
independent churches as evidenced in the welcome 
The Growth given to the Salem church by members of 
of that at Plymouth, and in consultations in 

Fellowship regard to their common weal, (i) The 
earliest appeal from one church to others was made by 
the erratic Roger Williams, who induced the church at 
Salem, of which he was the acting pastor, to call upon 
the other churches to discipline their members who in 
the general court had voted against certain land claims 
presented by the Salem people. Remonstrances were 

1 The Congregational Churches in the United States, by Pro- 
fessor Williston Walker, p. 124. 



46 THE CONGREGATIONAL WAY 

received from some of these churches, and a majority 
of the Salem church regretted its action and that of 
WiUiams, for which they also received serious rebuke 
from the court. In 1636 the court decided that no 
church should be organized until those proposing it 
should ^' first acquainte the magistrates and the elders 
of the greater part of the churches in this jurisdiction 
with their intentions and have their approbation 
herein." This is almost in form and quite in effect a 
Congregational council, with a governmental attach- 
ment. 

(2) The next step was taken as a result of the 
Antinomian Controversy in which Mrs. Anne Hutch- 
inson was the cause of offense. Aug. 30, 1637, the 
first general Congregational council or synod was held 
at Cambridge. This was suggested by Massachusetts 
ministers and approved by the magistrates and was 
composed of '' sundry elders from other jurisdictions 
and messengers from all the churches in the country. ' * 
The traveling and other expenses of delegates were 
paid from the treasury of the colony. The action of 
this body is not important to our purpose here. Its call- 
ing and coming together was the fullest expression of 
fellowship which had yet been made between the 
churches. 

(3) A convention of ministers was held in 1643 at 
Cambridge, mainly to consider a tendency to Presby- 
terianism which showed itself in the most marked way 
at Newbury and Hingham, where admissions to the 
church, dismissions and discipline were acted upon only 
by the officers of the church. At this meeting it was 



SKETCH OF CONGREGATIONALISM 47 

voted that yearly gatherings of the churches ought to 
be held, and that more frequent meetings of smaller 
bodies would be '' for the peace and good of the 
churches." 

(4) In consequence of various matters of disagree- 
ment relating to church membership and fears that the 
The Cam- results of the Westminster Assembly would 
bridge be forced on the churches of New Eng- 

Platform land, some Massachusetts ministers in 
1646 secured from the Massachusetts General Court 
the calling of a synod composed of the churches of the 
Massachusetts, Plymouth, Connecticut and New 
Haven Colonies to meet in Cambridge " to discuss 
questions of church government and discipline, espe- 
cially the question about baptism and the persons to be 
received thereto." The synod met in September, but, 
the attendance outside of Massachusetts being small, 
after appointing a committee to draught a " model of 
church government," adjournment was made to June, 
1647. A general sickness led to further adjournment 
and the meeting at which final action was taken was 
not held until 1648. At this time the document 
known as the Cambridge Platform, based on that 
drawn up by Rev. Richard Mather, was adopted. 
The Westminster Confession as revised at the Savoy 
Palace in London in 1658 was adopted in Massachu- 
setts in 1680 and in Connecticut in 1708 with some 
minor modifications. The Cambridge Platform is 
based on the thesis that " the partes of church govern- 
ment are all of them exactly described in the Word of 
God." Congregationalism is of divine authority and 



48 THE CONGREGATIONAL WAY 

the churches are to be held to the standard if neces- 
sary by the civil ruler. A local church based on a 
covenant, its autonomy, and its fellowship with other 
churches are the basal principles. This synod which 
adopted the Cambridge Platform and the modified 
Westminster Confession as its general rule of practice 
and faith was the fullest expression of fellowship then 
possible to Congregational churches. 

A long interval follows from this to the next general 
council of American Congregational churches held at 
Albany in 1852. 

Meanwhile various lesser forms of organization for 
expressing the fellowship of the churches came into 
being : the state associations beginning 
C^venLn"^^^^ *^^^ °^ Maine in 1826; smaller 
bodies composed of churches located near 
each other naturally gave opportunity for more 
frequent and familiar gathering and for the dis- 
cussion of questions of common interest and these have 
become well-nigh universal. As the nation grew in 
breadth and numbers and Congregationalists came to 
have confidence in their mission to the whole land, it 
was inevitable that the question of some general gath- 
ering, occasional or stated, should come up. This led 
to the formation of the National Council of Congrega- 
tional Churches. The organization and working of 
these various representative bodies, meeting regularly, 
are described under their various heads, as is the 
ecclesiastical council called by a local church for a 
special purpose. 



SKETCH OF CONGREGATIONALISM 



49 



The story of the growth of the denomination in the 
United States may be read in the follow- 
ing statistics of the specified years from 
1859 to 1903 (Jan. i). 



Statistics 



Year 



1859 
1864 
1869 
1874 
1879 
1884 
1889 
1894 
1899 
1903 



Churches 


Ministers 


Church 
Members 


2,571 


2,544 


250,452 


2,667 


2,798 


262,649 


3.043 


3,068 


300,362 


3403 


3.278 


330,391 


3.674 


3.585 


382,540 


4,092 


3.889 


401,549 


4,689 


4,640 


491,985 


5.342 


5.287 


583.539 


5.620 


5.639 


628,234 


5,821 


6,015 


652,849 



In Sunday- 
schools 



228,984 
277.398 
356,502 
385.338 
437.505 
478,357 
610,227 

753.935 
746,905 
730,878 



If we add to these figures for the current year the 
535 churches connected with the A. B. C. F. M. and 
their membership of 59,585, and the 5,747 Congre- 
gational churches of Great Britain and her colonies, 
we have as representing in this year 1903, the present 
numerical total of the churches enjoying substantially 
the same form of Congregational fellowship 12,103 
churches with 1,217,234 members and 1,618,196 con- 
nected with the Sunday-schools. 



50 THE CONGREGATIONAL WAY 

Of something over 28,000,000 communicants in 
The Polity ^^^ churches of the United States in the 
in the Uni- year 1892 about 6,000,000 were organized 
ted States under a Congregational polity. Of these 
the Baptists constituted a large majority. ^ 

Congregationalists have always been forward in edu- 
cation. They originated the common school system 

of our country. Beginning with Harvard 
Education in 1636, followed by Yale, Dartmouth, 

Williams, Bowdoiu, Middlebury, Amherst, 
they have established colleges and universities wher- 
ever they have gone, in the West and South, until 
these number thirty-four outside of New England. 
Beginning with Andover (organized in 1808), they 
have seven distinctively theological seminaries, includ- 
ing Bangor, Yale, Hartford, Oberlin, Chicago and 
Pacific. In addition to the seminaries represented in 
the National Council, there are theological depart- 
ments connected with some of the institutions estab- 
lished by the American Missionary Association in the 
South. 

1 The Christian Advocate, New York, Jan, 1903, by H. K. 
Carroll, d. d. 



THE ORGANIZATION OF A CHURCH 5 1 

CHAPTER IV 
THE ORGANIZATION OF A CHURCH ^ 

A CHURCH is a body of believers who covenant with 
each other for the purposes of worship, of mutual 
helpfuhiess in the rehgious life and of 
Definition working together to extend the kingdom 
of God. Christian people may do this by 
informal agreement, without orderly organization, and 
be a church. Indeed this is, as we understand it, 
very nearly the position of those who call themselves 
Friends and whom others designate as Quakers. They 
are without ministry or sacraments, and have only 
organization enough to hold property and to hold to- 
gether. Far be it from us to deny them their right to 
be called churches of Christ. 

Most people, however, work better under some form 

of organization defining their purpose and 

rganiza- ^|^^ ^^^^ ^^ which they endeavor to attain 

it. A Congregational church does this in. 

a very natural and simple Avay. 

> " A Congregational church is by the institution of Christ a 
part of the militant visible Church, consisting of a company of 
saints by calling, united into one body by an holy covenant, for 
the public worship of God, and the mutual edification one of 
another, in the fellowship of the Lord Jesus," — Cambridge 
Platform, 1648. 

" Those believers who dwell together in one place become a 
church by their recognition of each other, and their mutual 
agreement to observe Christ's ordinances in one Society." 
—Platform of 1865. 



52 THE CONGREGATIONAL WAY 

That wliich constitutes a Congregational church is 
its covenant, in which its members, on the basis of 
common convictions as to truth and duty, 
-, ® , and some unanimity of thought and pur- 

pose as to the best way of expressing that 
truth and discharging that duty, agree on certain 
modes of action. 

It is customary for a Congregational church to adopt 
a creed, as an expression of the beliefs in which its 
members agree and as the basis of their 
Creed common life. They may adopt some 

form of sound words prepared by others, 
or they may phrase a creed for themselves. There is 
no Congregational creed prepared or adopted by a 
general council which all churches in the fellowship 
must adopt. In the early days that generally assented 
to was the Westminster Confession as modified in the 
Savoy Confession (1658, adopted at Cambridge, 
Massachusetts, 1680) containing what seemed to be 
a comprehensive and fitting expression of their 
faith. Few Congregational churches, if any, re- 
tain that ancient symbol, and fewer still would be 
willing to adopt it now. It is properly regarded as an 
ancient battle-flag, under which, in their day, the fa- 
thers lived and fought valiantly, and which the sons 
should reverently place among the trophies of the past. 
It is the flag to which we should most of us have 



1 For an appropriate form of Covenant and a definition of its 
use see By-laws, Article II of the Council Manual or page 164 
of this book. 



THE ORGANIZATION OF A CHURCH 53 

rallied in its time. It does not represent the issues of 
to-day. The Burial Hill Declaration of Faith ^ was 
adopted by the National Council in 1865, and is to be 
regarded as an expression of the belief of those who 
constituted the noble body of men who listened to it in 
its final form on ground made sacred by the early 
Pilgrims and of such churches as have adopted it as 
their own. The Council of 1883 appointed a large 
commission of leading men of the denomination 
to formulate and issue a statement of doctrine* on 
which they could agree; but the Council and its 
successors were careful not to give it the sanction of a 
vote, only in advance authorizing the Committee to 
present in print to the churches the result of their 
deliberation when it should be reached. This has 
been adopted, doubtless, by a larger number of the 
churches than any other written creed, especially since 
it has been embodied in the Council Manual. But 
any church may adopt its own creed. The churches 
which receive it into their fellowship will only wish to 
know that it is in general accord with the beliefs which 
are common to them all. No creed should be hastily 
adopted or changed by any church without full op- 
portunity for the consideration and discussion of it by 
the members of the church, nor without substantial 
unanimity in the final action. 

A church, like every well ordered society, must 
have rules 3 for its regulation. These it adopts or 

> See page 176. 2 See page 177. 

3 See Council Manual, Rules or page 164 of this book. 



54 THE CONGREGATIONAL WAY 

creates for itself. It must determine how 
Rules many officers it will have, of what kind 

and for what duties; when it will elect 
them and for what terms of service ; the conditions 
on which it will receive members ; under what circum- 
stances and in what ways membership may be 
terminated, and what its relation to other churches 
shall be. 

Two classes of officers are necessary to the exist- 
ence of a church, (i) Those for teaching and lead- 
ing in worship and (2) those for ad minis- 
Deacons tration. The first is called a Pastor or 
Minister. He is selected from among 
those who have been approved to preach, and before 
beginning his work should be ordained or installed by 
a council of churches.^ The second class are called 
deacons. The deacon is a lay member of the church, 
originally selected to aid the apostles in the distribution 
of alms to the poor disciples. He might preach, as all 
laymen might, and as Philip did, who indeed bap- 
tized, also, at least in one instance. Preaching and 
baptizing were not originally ministerial functions but 
those of all believers. The qualifications for a deacon 
were given at the institution of the office, which was 
created that it might fill a need which had arisen as 
indicated above. They should be "men of good re- 
port, full of the Spirit and of wisdom. ' ' ^ They must be 
grave and temperate in all things and proved by their 

1 For a treatment of the ministry, the office, ordination, duties, 
standing, etc., see pages 8l etc. 

2 Acts 6 : 3. 



THE ORGANIZATION OF A CHURCH 55 

lives at home and abroad.^ In a Congregational 
church the duties of the diaconate are to care for the 
sick and the poor as members of the household, to 
prepare for the proper administration of the Lord's 
Supper and to distribute it at the service, to advise 
with and assist the pastor, especially in connection 
with the church charities and in matters concerned 
with the spiritual welfare of the church. It was 
formerly the custom to elect deacons for hfe, as indeed 
was the case with the minister. Those were the days 
when all men expected to remain in the same place 
for life, the lawyer, the merchant and the blacksmith, 
as well as the church officials. In our day, the deacons 
are generally elected for a term of years, usually so that 
only one vacancy may occur each year ; or two, if the 
number of deacons be large. In many churches it is 
the rule that after one full term of service a deacon 
shall not be eligible for reelection until one year has 
passed. This leaves the church free to select, delivers 
it from the necessity of reappointing one who has not 
proved himself to be a valuable officer, enables it to 
drop one on the expiration of his term of office 
whom it would not choose if free to select, without 
casting slight on him, and develops material for 
such service from the younger men and the new- 
comers. Ordination to this office was once the gen- 
eral usage, but with the lapse of the life tenure has 
largely gone into disuse. All officers should be mem- 
bers of the church which they serve ; indeed, all must 

1 I Tim. 3: 12, 13. 



56 THE CONGREGATIONAL WAY 

be, except in modern usage the pastor, although accord- 
ing to Congregational principles he ought to be a mem- 
ber, that he may be an officer of the church and not 
merely to it. 

A clerk must be selected to keep a record of the 
transactions of the church and to preserve the roll of 
members with the dates of admission and 
Clerk dismission. For this a careful man is 

needed, who will feel responsible for the 
faithful discharge of his duties and whose records 
will be neatly and accurately kept. In an incorpo- 
rated church the clerk must be sworn by a properly 
authorized person. 

A treasurer is needed to receive the charitable con- 
tributions of the church, to transmit them to the 
missionary organizations to whose work 
Treasurer they are devoted, to have care of the 
money raised for the poor of the church 
and to keep accurate account of all amounts received 
and paid out. The Lord's money should not be 
handled carelessly, as is too often done. . Not because 
of suspicion but to make suspicion impossible, and on 
general business principles, contributions should always 
be counted by more than one person before going into 
the hands of the treasurer, and his books should be 
as carefully audited as those of a bank. In an in- 
corporated church the treasurer also receives and 
disburses all moneys for salaries and other ex- 
penses. 

These officers, with the frequent exception of the 
treasurer, constitute the Church Committee, which 



THE ORGANIZATION OF A CHURCH 57 

consults with the pastor as to the spiritual 

Church affairs of the church, prepares business 

Committee ., . ,-^, . 

for Its consideration, and after having satis- 
fied itself that they are proper candidates, propounds 
the names of members to be received into the church, 
as also after having made all effort to make such ac- 
tion unnecessary, the names of those to be removed 
from fellowship. This committee should examine the 
roll at least once each year, and through its clerk, 
who is ordinarily the clerk of the church also, keep 
in communication with non-residents, and do all in its 
power to aid in the spiritual work of the church and 
to keep it pure. In churches of considerable size, 
often two or three members are annually elected to 
cooperate with the officers of the church as members 
of this committee. This insures a fresh representa- 
tion from the church in its membership and pre- 
pares those who serve well for a place among the more 
permanent officers. The superintendent of the Sun- 
day-school when elected by the church is usually an 
ex-officio member of this committee. 

In some churches a Board of Deaconesses is found 
useful, especially to aid. in caring for the poor, to wel- 
come women who come before the com- 
Deaconesses mittee of the church, and to aid in look- 
ing after those of their own sex who 
neglect the church or otherwise become subject to its 
discipline. The duties and opportunities of this 
board will differ with the more or less complete 
organization of the women. It might act as a 
visiting committee to welcome strangers, etc., unless 



58 THE CONGREGATIONAL WAY 

the duties of hospitality are otherwise arranged 
for. 

The Sunday-school should be recognized fully as 
part of the church and by no means an unimportant 
The P^^^ ^f i^* ^^ ^s ^^^ organization by itself, 

Sunday- so far as it has officers of its own, but the 
school superintendent should always be elected as 

one of the officers of the church and should be an ex- 
officio member of the standing committee, so that 
there may be the closest relations between the Sunday- 
school and the other parts of the church organization. 
He should select the teachers so far as possible from 
the members of the church, and with them should ap- 
point the other officers of the school, who with him 
should form a Sunday-school committee, to serve the 
Sunday-school in a way similar to that in which the 
church committee serves the church. The current 
expenses of the Sunday-school, as being an essential 
part of the organization, should be met from the gen- 
eral treasury of the church. 

Most of our churches have Young People's Societies, 
Other missionary societies, men's clubs and 

Organiza- women's societies of various kinds. The 
tions more these can be unified with the church 

organization the better. Of course if they elect their 
officers independently of it, they cannot be officially 
represented in its counsels ; but frequent meetings of 
all who lead in the spiritual or charitable activities 
of the congregation are desirable and tend to unity in 
the whole body. In this way conflicting appointments 
and, what is worse, conflicting plans are avoided. The 



THE ORGANIZATION OF A CHURCH 59 

contributions of these various sub-organizations should 
be sent to their various objects through the treasurer 
of the church, s;o that they may be received and re- 
corded as from its several departments. 

An excellent way of bringing the various independ- 
ent societies for women in a church together is for the 
Unifying women to have a general organization 
the Organi- with a presiding officer and a secretary, 
zations Qf which all these various societies for 

home and foreign work and for church aid shall be 
conmiittees. It is easy thus to bring all the women 
of the church together to make plans for any special 
work which is to come upon them all, as well as to unify 
their common work and bring its various departments 
into touch. The same simple federation of all the or- 
ganizations for men is desirable, and may be accom- 
plished in connection with a men's club. The ideal 
way is to conduct all these activities as parts of the one 
church. No part of the church should ever act or speak 
as though it were independent of it, or of the results of 
its effort as though it were not part of the church ; 
more than all it should never be named in contrast 
to the church. 



6o THE CONGREGATIONAL WAY 

CHAPIER V 

THE MEETINGS OF A CHURCH 

Meetings of the church are of two kinds according 
to their main purpose, for worship and other religious 
exercises, or for the transaction of business. 

I. Meetings for Worship 

First of all in importance are the services of the 
Lord's Day. Whenever it is possible there should be 
Sunday ^ service of worship and instruction on 
Morning the morning of that day. This should 
Service ^^^ g^^ j|. jg ^^^ most places, the grand rally 

of the congregation, which all, old and young, 
learned and simple, are expected to attend. To 
this end it should be made attractive to all in its 
worship and in its preaching. Sincerity should be 
its distinguishing feature. Its hymns should be 
adapted to excite and to express real praise and love 
to God. Its prayers should be simple and Scriptural 
in expression, so as not to divert attention from the 
thought to the words. It should be congregational 
in the sense that the congregation should have vocal 
part in its hymns, responsive or alternate readings, 
and in the Lord's Prayer. It should bear in mind the 
fact that there are children present and young people 
and those of little education, and that the service so 
far as possible should be intelligible to all. If this is 
not the fact, something needs correction, that it may 



THE MEETINGS OF A CHURCH 6 1 

become a fact. The preaching should be sincere in 
thought, spiritual in purpose, instructive in method 
and simple in language. In these busy days of con- 
densation, it should not be lengthy. A half hour's 
attention to a single subject is as much as the ordinary 
man or woman will give. The children and young 
people should not be forgotten. Some crumbs from 
the grown-ups' table should be allowed to fall for 
them. Either a children's five-minute sermon may be 
given, or a children's paragraph in the sermon, or a 
remembrance of them all along in the thought, ex- 
pression and illustration. They will get more prac- 
tical good out of the preaching, if it bears them in 
mind, than will any other class. The churches of our 
order have quite generally congregationalized the 
service, changing it from the extreme bareness of the 
form of worship used by the fathers, by adding a repe- 
tition of the Lord's Prayer, the singing of the Doxol- 
ogy and Gloria Patri, and a responsive reading of the 
Psalms (and frequently of Scriptures never intended 
nor adapted to be thus read). On the other hand, 
they have removed it from the people as a service of 
worship, by taking one or all of the hymns from the 
congregation and giving them to a choir, introducing 
much music to be sung by a quartet, composed too 
often of those not in sympathy with the spiritual object 
of the service and who therefore can never touch the 
heart of either man or God. 

The following order of service is selected as a good 
sample and model : 

After (i) the Organ Prelude (2) a Call to Worship in 



62 THE CONGREGATIONAL WAY 

a few appropriate scripture words ; (3) The Doxology ; 
(4) Invocation and the Lord's Prayer ; 
^/service ^5) Anthem by the choir; (6) Respon- 
sive Reading ; (7) Hymn ; (8) Scripture 
Lesson ; (9) Pastoral prayer and response by the choir ; 
(10) Offering and prayer of consecration ; (11) Hymn ; 
(12) Sermon; (13) Prayer; (14) Hymn; (15) Ben- 
ediction; (16) Organ Postlude. Or after (12) The 
Sermon; (13) Hymn; (14) Prayer; and (15) Bene- 
diction. This tends to a more dehberate and rever- 
ential close of the service. These are given here 
only as suggestions. There may be a question as to 
the place of some parts of this service, but the above 
order is that which is with some variations in use in 
many of the churches which have the aid of organ and 
choir. 

Extempore prayer has been the general custom with 
our ministers, sometimes too unstudied and left too 
much to the impulse of the time. Some 
Prayer of our most thoughtful and conscientious 

pastors have made a study of liturgical 
forms, and out of their familiarity with them have 
either lifted their own expression to a higher level or 
occasionally have enriched the service by the use of 
prayers which have come to be the possession of the 
Church Universal. Familiarity with the prayers of the 
Psalms and other Scriptures and with later forms of 
devotional literature cannot be too strongly com- 
mended. 

The second service for worship was regarded by the 



THE MEETINGS OF A CHURCH 6^ 

fathers as of equal importance with the first. In New 
-pj^g England it followed the morning service 

Second after a brief intermission, and frequently 

Service ^y^g devoted to the practical application of 

the doctrine of the morning sermon. It has been 
more and more difficult in these later years to main- 
tain the second service at all, to say nothing of main- 
taining its parity. Whether this is owing to a lessen- 
ing interest in religion or only in talking about it, is 
a question on which we will not enter here. The fact 
remains. It is not a theory but a condition. In a 
family church where the two congregations are made 
up of the same people, it is a fair question whether 
two similar services with sermons are necessary or 
wise on the same day. If the time thus saved were 
given to the cultivation of family religion, it would be 
no question at all. In many such churches the only 
evening service is that of the Young People's Society, 
which is then more largely attended, and, if wisely 
guided by the leader and addressed at the close by 
the pastor, may be a very satisfying and helpful ending 
to the day. Where, however, as in many places, 
there is a considerable transient population from which 
a second congregation may be gathered, the op- 
portunity for an earnest evangelistic service should 
not be lost. It may be the most useful and fruit- 
ful service of all. In each church and com- 
munity the situation should be prayerfully studied 
and that course taken which will be for the real 
accomplishment of the work for which the church 
stands. 



64 THE CONGREGATIONAL WAY 

II. Meetings For Fellowship 
The prayer-meeting on some regular evening of 
each week is a quite essential part of the life of a Con- 
The gregational church. It should be attended 

Mid-week by all the members who are not providen- 
Meeting tially detained. When this is the case, 
it is always a success and a meeting of life and in- 
terest. In proportion as it is neglected by the mem- 
bership, even of those who are always silent, it is 
made ineffective even to those of the members who 
attend, and unattractive to those who might be in- 
terested to go to a meeting of earnest spirit which 
the church as a whole sustains and enjoys. It 
should be devout, familiar, should not be allowed 
to get into ruts, should not always have the same 
leader, should not always be led in the same way, 
even though the method be the best possible. It 
should avoid the monotony of even the highest ex- 
cellence, should sometimes be given to instruction, 
often to experience, and should always be colloquial. 
It should study local problems and church work in 
free discussion. It should turn to the missionary field 
at least monthly and read the Acts of the Disciples of 
the twentieth century. It should be open to question 
and answer. It should be more like a religious party 
for conversation and prayer, without speech-making or 
formality. It may be, though alas it not always is, the 
choicest of all places for Christian fellowship and 
enjoyment and helpfulness. The best preparative for 
it, for busy men, pastors or laymen, is as Mr. Beecher 
said, "An hour of sleep and an hour of prayer." 



THE MEETINGS OF A CHURCH 65 

The preparatory lecture usually takes the place of 
the prayer-meeting immediately preceding the Lord's 

Supper, at which time a sermon appropri- 
^reparatory ^^^ ^^ ^^^ declared purpose of the meeting 

is preached by the pastor, and those to 
be received are voted upon, having been previously 
propounded by the committee of the church. 

The Lord's Supper in most of our churches, is cel- 
ebrated on the first Sunday of each alternate month, 

beginning with the New Year ; in a few 
Su" er^ ^ churches, every month. Li some places 

special observances of the ordinance are 
held on the Friday evening before Easter, commonly 
called Good Friday, and generally at state and na- 
tional gatherings of the churches by their representa- 
tives. It is as an expression of fellowship especially 
prized in these latter cases, when brethren from dis- 
tant parts of the land and of the world meet together. 
Though it should not be invested with a super- 
stitious significance, nor regarded as the one es- 
sential to the continuance of church membership, 
nor so exalted that attendance upon it may atone 
for neglect in almost all other expressions of the 
Christian life, it should be regarded and realized as 
the highest mount of privilege. Mere sacramen- 
tarianism has no place in our polity. The Lord's 
Supper should be esteemed as a privilege, an op- 
portunity for repentance and new consecration. It 
is the place for meeting the Lord and receiving the 
blessing which comes from contact with him. It is 



66 THE CONGREGATIONAL WAY 

the symbol of fellowship with those who are his, the 
highest expression of which is helpfulness toward them 
and willingness to be helped by them. It is the place 
of welcome to those who come from the world into the 
fellowship of the church. Even when the heart does 
not glow with peculiar warmth, there is food in it for 
the Christian who quietly and thoughtfully discerns the 
Lord's body. It is the repeated confession of Christ 
and the acknowledgment of him as Lord and Saviour. 
It is a most important witness to the world and a sign 
of discipleship. 

The Lord's Supper was originally a household rite, 
as was the passover feast among the Jews. It was 
kept among the early Christians with sin- 
Its History gleness of heart and from house to house. 
It was a beautiful thought that the father 
of the household should gather the family around him, 
and, in answer to the youngest, explain the meaning 
of the service, and with them celebrate the deliverance, 
whether from the kingdom of Egypt or of evil. By 
and by, it came to be a church ordinance, not by 
divine appointment, but by ecclesiastical arrangement 
and came to be less frequent in its observance. Like all 
commemorations it hardened into a fixed ceremony 
with conditions carefully superimposed. It would be 
thought almost a sacrilege for a layman to officiate 
now, even in a Congregational church. That very 
word "officiate" indicates the change. It is well to 
protect the table of the Lord so that it may not 
be irreverently or carelessly approached, but the 
difference between what is essential and what is ac- 



THE MEETINGS OF A CHURCH 67 

cessory should be maintained. Not a minister always 
or only, but a Christian man of faith and prayer 
might serve it best, and those who are invited should 
be not merely church-members, but those who are 
confessing, and loving, and serving the Lord Jesus 
Christ and living as his disciples. 

Much has been made of the invitation to the Lord's 
table. If it is his, we should not invite to it. It be- 
longs to those who are of the family of 

^ ^ ^t" Christ. We should welcome those who 
come to It 

claim to be entitled to it. There is no 
great danger that the multitude of careless and unspir- 
itual people will intrude upon it, if the service be kept 
simple and its spiritual meaning be kept prominent. 
The invitation used to be ''to those who are in good 
and regular standing in other evangelical churches." 
A form which is very common now, and which is bet- 
ter, is, " We welcome to the table of the Lord all those 
who love him and confess him before men." This 
last clause takes it out of the range of sudden impulse, 
if there would be any great harm in that. If it is not 
our table, we should leave the acceptance to the con- 
sciences of those present, except perhaps that we 
should reason with one who was leading an immoral 
life. Even in such case his action would open the way 
to serious conversation and might be the beginning or 
the means of his conversion. 

And yet on the other hand this most sacred of the 
observances of the Christian Church should be as or- 
Free yet derly and dignified as may be. It is bet- 
Guarded ter that an ordained minister of good re- 



68 THE CONGREGATIONAL WAY 

pute should preside at the table and administer the 
elements; only, when this cannot be, a layman 
should not be disqualified. It is better that those 
who commune should be in the main those who 
have professed Christ in the way provided by the 
church; yet there are exceptions to this, which is 
not a rule of the Master of the feast, but only a gen- 
eral safeguard provided by those who are after all only 
guests themselves. 



The ordinance of baptism is usually associated with 
that of the Lord's Supper, because it is a part of the 

confession of faith made by adults who 
't^^M^T* come into the membership of the church 

and is ordinarily administered at the same 
time. Congregationalists accept the teaching of our Lord 
upon this rite as a mark of discipleship and a symbol 
of spiritual cleansing. They lay but little stress upon 
the mode of the application of the water, by no means 
accepting the statement that because bapto means to 
dip, therefore the derived word baptizo has the same 
meaning ; nor do they believe that baptism is a sign 
of burial but of purification. Even if they did, they 
would exalt the meaning of it above the form of the 
rite, and are not unmindful of the contrast between 
any baptism of water and baptism by the Holy Spirit. 
While they therefore usually administer baptism by 
sprinkling it is not uncommon for a Congregational 
minister to administer the rite by immersing in running 
water ; which last condition was held to be essential 



THE MEETINGS OF A CHURCH 69 

among the Jews from whom this sign of purification 
was borrowed. 

Congregationalists, in common with the majority of 
other Christians, hold that believers and their house- 
holds are proper subjects of baptism, not 
Its Subjects because it was distinctly commanded by 
Jesus, but because the rite by which this 
was preceded was so administered, and because there 
are no indications in the New Testament that the 
Christian Church was to be narrower than the Jewish, 
and there are indications that it was as inclusive of the 
household. Children are not baptized in order to con- 
stitute any new relation betiveen them and the Lord or 
his Church, but in recognition of the fact that the chil- 
dren of Christian parents belong to the family of God 
and have a right to the Christian teaching and example 
of the home and the church. The baptism of children 
is not, however, insisted on, but left to the individual 
conviction of parents. 

III. Meetings for Instruction 

The Sunday-school is held either an hour before the 
morning service, or at an entirely separate time in the 
'Pj^g afternoon, or, by an increasing number of 

Sunday- churches, at noon. It should be what its 
School name indicates, a school. Its primary ob- 

ject is not worship, but instruction. 

The opening service should prepare the way for the 
teaching, and should not be so complete and full as to 
suggest to any one that the Sunday-school may be re- 
garded as a substitute for the morning service in 



70 THE CONGREGATIONAL WAY 

the church. Indeed, where it follows, it might well 
be regarded as an appendix to that service and 
be introduced only with a hymn and brief prayer 
for a blessing on the study of the Word, so that the 
hour might be shortened and those who have attended 
the public worship not feel wearied by a prolonged 
second service. The school should be so arranged 
and adjusted to the other services that all who possi- 
bly can may feel it a privilege to attend. To this end 
the teaching should be of the best ; large classes, 
teaching by departments, a careful grading both of 
teachers and scholars should be made, to enable this 
part of the church to fulfil its function and to do its 
best work. 

Teachers* meetings to prepare for their work and 
special Bible classes held during the week used to be 
of frequent occurrence but have been 
Teachers' crowded out by other appointments, 
*ee ings ecclesiastical and social, and in the 
thought of some made less necessary by the lesson 
helps provided for the use of teachers at home. 

The wise church will see to it that at some time 
during the week there is given opportunity for the 
young people and the children to meet the 
astors pastor, or some other person especially 
fitted for that service, who will instruct 
them upon matters directly connected with the Chris- 
tian life and its duties. If not continuously held, 
classes may be formed at least twice in each year to 
which all of certain ages who consider that they are 



THE MEETINGS OF A CHURCH 7 1 

or who desire to be Christians may be invited. The 
young children may be led in a half hour meeting to 
a simple, natural Christian life, taught to pray and to 
love God. The older young people may be specially 
taught and trained for membership in the church with 
an intelligent conception of all which that relation 
means. The pastor who will devote his personal at- 
tention to these classes once a week for half of each 
year will do his best seed-sowing in this easy way and 
gather his most fruitful harvests in these fields. 

IV. Meetings For Business 

It is usual to provide in the by-laws that action upon 

the reception and dismission of members to other 

churches and the appointment of dele- 

Ordinarjr prates ^ to councils and conferences of 
Business ^ 

churches may be taken at any of the regular 

meetings for worship, but not upon other business. In 

other cases the particular business to be transacted 

must be mentioned in the call made from the pulpit on 

a previous day, or posted according to law. 

At ordinary meetings of the church for business, 

the pastor, if a member of that particular church, 

* A church or conference which appoints delegates to repre- 
sent it in a council or in a State Association of the National 
Council should also send them, that is, should provide for the 
expenses of attendance. Otherwise a delegate must be selected 
who can afford to pay his own way or who has other business 
or pleasure calling him to the place, thus subordinating the 
affairs of the church or denomination to some other interest 
than its representation by its best and wisest members. 



72 THE CONGREGATIONAL WAY 

should preside, unless it is otherwise pro- 
Special ^-^g^ -j^ ^Yie by-laws of the church. In 
Business , . , . . 

his absence, it is customary m some 

churches for the deacon who is the senior in the term 
of his official service to take his place. In case of 
other business than that named above, a moderator 
should be elected. It is manifestly improper that the 
pastor should preside at a meeting where the subject of 
his continuance in the pastorate is to be considered, or 
any matter regarding his relation to the church. Even 
if he has a legal right as a member to be there, he 
should never claim it. A minister who stands on his 
legal rights either has already lost, or is sure to forfeit, 
his claim under the law of Christ. 

At the annual meeting of an incorporated church the 
moderator must be elected, usually by ballot, and it 

depends on the church whether it shall be 
Annual ^^^ pastor or not. If some other member 

will preside better or more impartially, 
that should decide the choice. The annual meeting 
of the church used to be attended by only a few of its 
members, who listened to the reading of its records 
and attended to the election of its officers only from a 
stern sense of duty. This was the condition in a 
church of which the writer was the pastor. Not more 
than ten per cent of the membership of the church 
was accustomed to participate in the most important 
meeting of the year, and this was the common con- 
dition in all the churches. The pastor was greatly 
dissatisfied, beheving that in some way this ought to 
be a great gathering of the whole church. He there- 



THE MEETINGS OF A CHURCH 73 

fore secured the appointment of a committee to unite 
with him in trying to attain this result. The plan 
was devised and adopted by the church of (i j notify- 
ing personally every member of the church, present or 
absent, (2) of calling the roll for a response from each 
one, (3) of gathering round the family table and 
breaking bread together, and, in addition to (4) the 
records and elections, of hearing (5) brief reports from 
every department of the work of the church; — the 
church committee, clerk, treasurer, Sunday-school 
superintendent. Young People's Society and the va- 
rious missionary organizations of men, women and 
children. The result was a great awakening of a sense 
of fellowship in the church, a feeling of responsibility 
for its work, a definite knowledge of all its various 
kinds of work and an active interest in its organiza- 
tion for the coming year. The plan has been widely, 
perhaps generally adopted, at least in the cities and 
larger towns throughout the land. We believe that in 
this way the annual meeting has been made the great 
annual festival of a large number of churches. Time 
will be saved by having a meeting a week in advance for 
nominating officers or by sending slips for written 
nominations beforehand to each resident member of 
the church. 



74 THE CONGREGATIONAL WAY 

CHAPTER VI 

THE MEMBERSHIP OF A CHURCH 

A Congregational church should consist of such 
persons and such only as give evidence that they have 

given themselves to trust and follow the 
Conditions Lord Jesus Christ and have been renewed 

by the Holy Spirit, who have confessed 
him as their Saviour and Lord and have covenanted 
to worship God and work together for the advance- 
ment of his kingdom in a church organized upon Con- 
gregational principles. 

Those to be received into the membership of such 
a church must approve themselves, either through 

some member of that committee, or di- 
Reception rectly to the committee of the church to 

its satisfaction, as to their Christian ex- 
perience, or, if coming from other churches, present 
letters of dismission and recommendation or satisfac- 
tory substitutes therefor. They should be publicly 
proposed for membership from the pulpit by the com- 
mittee on some Lord's Day previous to their reception, 
and, ordinarily at the service when the Lord's Supper 
is administered, should enter into the covenant, sub- 
scribe to the by-laws of the church and be formally 
received into its fellowship. A form for this reception 
into fellowship is adopted by each church.^ 

Members are expected, first of all, to be faithful to 

' See form page i8i. 



THE MEMBERSHIP OF A CHURCH 75 

the Spiritual duties essential to the Christian life, to 
attend habitually the services of the church 
Duties of which they are members, to give regu- 

larly for its support and charities, and to 
share in its organized work. 

Members in good standing, to whom the church has 
not voted letters of dismission, who are twenty-one 
years of age, or of the age prescribed by 
Rights the state, and such only, may vote in the 

meetings of the church for business. A 
member is in good standing until the church by vote, 
after due notice and hearing, has deprived him of the 
privileges of membership, and upon his application is 
entitled to a letter of dismission and recommendation 
in the regular form. A church should not maintain 
in its own membership any person whom it does not 
feel at liberty to recommend to the fellowship of an- 
other church. 

One who has removed to another community should 
promptly request a letter of dismission to the church 
which he is able to attend. An unneces- 
b ^^j^^^^*^°" sary delay to do so casts a shadow upon 
his fidelity to either church. Protracted 
delay, by the rules of many churches for two years, 
without explanation or some good reason, may lead to 
a loss of the privileges and rights of membership. In 
the same way habitual non-attendance, or persistent 
failure to contribute or cooperate, may lead to the 
termination of the membership of even a resident 
member. 

A letter of dismission is not valid as a recommenda- 



76 THE CONGREGATIONAL WAY 

tion for an indefinite time — frequently the limit of one 
year is stated in the letter. If the church 
Time Limit to which such a letter is presented is satis- 
fied, by knowledge or investigation of the 
facts, it may receive one upon a letter of older date, 
but in such a case it assumes the responsibility. 

A letter of dismission and recommendation from 
the nature of the case should be addressed to some 
church. If one is going to a place with 
1 ciT^'^h^^'^^^ religious organizations of which he is 
unfamiliar, or is to spend some time in 
travel, and. desires to be known as a professing Chris- 
tian, he may receive a certificate of his membership 
and good standing and a commendation to the fellow- 
ship of any Christian church with which he may 
temporarily worship. When he has decided where to 
locate his membership, he can ask for a letter of dis- 
mission. But a letter of transfer ** to any church " is 
not customary or proper. This general letter is some- 
times dishonestly sought and granted as an easy way 
out of church membership. This is not the right way 
to rid the church of a troublesome member. There 
is an honest way out, one respectful both to the mem- 
ber and the church, and that should be the way used. 
In all cases the church receiving a member by letter 
from another church should, through its clerk, send 
word of his reception into its fellowship,^ 
Notice of Re-gQ ^^^^ j^-^ relation to the former church 
caption ^ ,, ^ . ^ 

may fully cease. It is unfortunate that 

this custom and courtesy are so often neglected. 
1 See page 200. 



THE MEM1',ER.SHIP OF A CHURCH 77 

It is a plan adopted by many pastors, wlien a letter 

is granted to another church, to write to the pastor 

or, if there is none, to the clerk of the 

Notification church addressed, stating the fact that 
of Letter 

such a letter has been voted. ^ The knowl- 
edge may aid in its prompt presentation and 
use. 

If a member desires to join a religious body with 

which the church of which he is a member is not in 

fellowship, or which would not receive its 

Certificate of jg^ter, the church may, at his request, e^ive 

Standing , , ' . ^ ^ /. ' , ,■ ■, 

him a certificate of his good standing and 

terminate his membership. 

If a member, against whose moral character there is 
no charge, requests to be released from his covenant 
obligations to the church, for reasons 
Release which the church may finally deem satis- 
factory, after it shall have patiently and 
kindly endeavored to secure his continuance in its fel- 
lowship, such request may be granted and his mem- 
bership terminated. In these two cases this is the 
usage in the best churches to-day, though it was not 
that of the fathers. Their theory was that no church 
could release a member from the obligations assumed 
in his covenant, that they remained in force until 
death, and that the church could only deal with him 
after his open sin or neglect had made it evident that 
he had repudiated his vows. The thought behind the 
modern usage is that there is a distinction between the 
promises made to God and those made to the church. 
1 See page 201. 



78 THE CONGREGATIONAL WAY 

With the former the church has nothmg to do, except 
to witness them. As to the covenant with the church, 
if the member has conscientiously changed his con- 
victions and wishes to be a member of another com- 
munion, it is his right, and the church will neither do 
him good nor receive good from him, by holding him 
to a nominal membership against his will. And even 
if he finds that he was mistaken in thinking himself a 
child of God and that he is not in sympathy with the 
Lord's people or service, having caused no scandal to 
the church, it is his right to withdraw, and, so far as 
the church is concerned, be released from his vows. 
Indeed, if he does not belong there, he is in better re- 
lations to it outside of it than in it, and more likely to 
come into right relations to it in time. The church 
is not a prison but a home, not a government but 
a fellowship, and that must be voluntary to be 
real. 

In so serious a matter as the termination of mem- 
bership on account of an offense or unexplained ab- 
Should be sence, nothing should be done hurriedly. 
With De- and it is a good precaution to establish 
liberation ^j^g j-^jg ^|^^j. ^j-,y proposition for such 

action lie over to another meeting, so that the matter 
may be carefully considered and may receive the 
prayerful attention of the church more than once. No 
committee should take final action on the termination 
of membership, nor should the church put that power 
out of its own hands. 

On the other hand, if a member becomes an offense 
tQ the church and to its good name by reason of im- 



THE MEMBERSHIP OF A CHURCH 79 

Withdrawal nioral or unchristian conduct, or by per- 
of slstent breach of his covenant vows, the 

Fellowship church may terminate his membership, 
but only after due notice and hearing and after faith- 
ful efforts have been made to bring such member to 
repentance and amendment. In such a case the church 
committee should do what they can to bring the mem- 
ber involved to a realization of his offending and to 
repentance therefor. If all such efforts fail, it is their 
duty to report the case to the church. If the church 
decides to entertain the complaint, which should be 
made in writing, it should provide for a hearing 
before the church, or more often before a committee, 
notifying the accused and furnishing him with a copy 
of the charges. If he declines to attend at the time 
appointed, or fails to give satisfactory reasons for not 
doing so, the church may proceed in his absence. If 
present, he may call to his aid any member of the 
church as his counsel. All such proceedings should 
be pervaded by a spirit of Christian kindness and for- 
bearance, but should an adverse decision be reached, 
the church may proceed to declare the offender to be 
no longer in its membership. 

It does not seem necessary or wise for a church in 
terminating membership to inflict censure, or indeed 
The Record ^^ express its judgment except as to the 
and An- facts. The church can only record the 
nouncement ^^^^^ ^^isit a certain person is or is not in 
its fellowship, that is, entitled to and actually partici- 
pating in its work and privileges. The old idea of ex- 
communication as a censure and curse was not a 



8o THE CONGREGATIONAL WAY 

Scriptural one. Excommunication means simply 
"out of communion." It is sufficient to record on 
the books of the church the declaration that such an 
one "is no longer in the communion of this church," 
and state the reason for this declaration. It may be 
an absence unexplained, or a gross sin ; the statement 
of the fact suggests the measure of blame. Nor need 
such action be announced from the pulpit on the 
Lord's Day. That might do much more harm than 
good and disturb the service and distract attention. 
A church should always act in such a case with deep 
regret, and this should be manifested in each step of 
the proceeding and in the result and its record and 
announcement. 

It should always be understood also that no with- 
drawal of fellowship for any reason is final, and that 
any person whose membership has been 
Restoration terminated may be restored by vote of the 
church, on evidence of his repentance and 
restoration, if for some offense, or, upon satisfactory 
explanation, if on account of continued absence. 
Should any unhappy differences arise between 
members, the aggrieved member should fol- 
Offenses ^^^' ^^ ^ kindly spirit, the rules given by 
our Lord in the eighteenth chapter of the 
Gospel according to Matthew. 

In case of grave difficulty the church 
Co ^*il^ should be ready, if requested, to ask ad- 
vice of a mutual council. 



THE MINISTRY 8 1 

CHAPTER VII 
THE MINISTRY 

The New Testament recognizes two classes of office 
in the church of Christ, or rather two kinds of service. 
Ministering is more important in its view than a min- 
istry ; overseeing of more consequence than being a 
bishop, even as the disciples were simply learners and 
the apostles only men who were sent, that is, mission- 
aries. 

The first of these two methods of service is that of 
teaching and the care of the spiritual condition and 
Various work of the church. In the New Testa- 
Names for ment the same men are called elders, as 
One Office expressing the dignity and gravity of 
those who are the head of the Christian household ; 
overseers, bishops, as those who have the oversight 
of the organization; pastors, as those who lead and 
feed the flock both as individuals and as a whole ; 
evangelists, as emphasizing their function as preach- 
ers, and perhaps angels, as messengers between the 
churches. The differences are those of function, and 
by no means designate offices different in dignity or 
mutually exclusive. We shall devote this chapter to 
this office of elder or bishop, or, in our modern usage, 
of pastor and teacher, the definition and consider- 
ation of the office of deacon being found in Chapter 
IV. 

In the early days, when a church desired a minister 



82 THE CONGREGATIONAL WAY 

it looked over its own membership first to see if there 
was one among them fitted by nature and 
Licensure by grace to lead and teach the rest. In 
later days, men have been prepared for the 
sacred office by years of study and have sought to en- 
ter* the work. They have appeared as apphcants, or 
at least as those who stood ready to be called into this 
relation to some particular church. It was desirable 
that they should have not only the approval of their 
teachers but also of some body of men fitted to pass 
upon the results of this teaching and upon their gen- 
eral qualifications for the special duties of their spirit- 
ual office. 

The bodies to which this apphcation for licensure, 
or rather for approbation to preach, is made are either 
local associations of churches or of ministers. ^ The 
usage in the west and in certain parts of New England 
is that this approbation to preach is given by an eccle- 
siastical body, that is, one composed of representatives 
of the churches. This is usually done on the recom- 
mendation of a strong committee, a majority of whom 
at least are ministers, which conducts the examination 

1 " It is expedient that they who enter on the work of preach- 
ing the gospel be not only qualified for communion of saints, but 
also, that, except in cases extraordinary, they give proof of their 
gifts and fitness for the said work unto the pastors of churches, 
of known abilities to discern and judge of their qualifications, 
that they may be sent forth with solemn approbation and 
prayer, which we judge needful, that no doubt may remam con- 
cerning their being called unto the work ; and for preventing 
(so much as in us lieth) ignorant and rash intruders." — Say- 
brook Platform, (1708), II : 7. 



THE MINISTRY 83 

and reports to the conference of churches. This body 
will usually sustain the recommendation. In New 
England this certification is most often given by a body 
of ministers. ' Such a body is perhaps best fitted to 
pass upon the qualifications of those seeking this work. 
They are themselves men who have received the edu- 
cation which they seek in the applicants, and it is pre- 
sumed that they are men whose hearts the grace of 
God has fitted for their own work. This approbation 
given by either body should be an intelligent one, and 
this introduction to the churches should be so guarded 
and discriminating as to be of real value. That it is 
only introductory is shown by the fact that it is for a 
limited time and is rarely, if ever, given as a perma- 
nent endorsement or reference. A careless presenta- 
tion of men as candidates for the sacred office is 



^ " Letters of commendation from experienced pastors which 
a young minister would naturally take when going among the 
churches as a candidate, gradually assumed the form and au- 
thority of credentials, till, in 1790, the convention of Congrega- 
tional ministers virtually made them necessary by recommend- 
ing that only those bearing such papers from clerical bodies be 
admitted to the pulpits. Thus the business of testing the quali- 
fications of a young man for the ministry silently and gradually 
passed from the churches to the clergy. 

" Such credentials are merely intended to express the approba- 
tion of those who give them ; and no Congregational association 
claims, or ever can rightfully claim, the authority implied in the 
word license, which in later years has inadvertently crept into 
our associational nomenclature." — " Historical Sketch of Con- 
gregational Churches in Massachusetts " p. 288, Joseph S. 
Clark, D. D. 



84 THE CONGREGATIONAL WAY 

fraught with evils, which are only exaggerated by cor- 
responding lack of care on the part of the churches in 
receiving and ordaining them. 

The examination of candidates for licensure or ap- 
probation should have regard to their personal Chris- 
tian experience, their motives in entering 
Examination the ministry, their knowledge of the Bible 
in the original tongues and in the English 
Version, their ability to teach and preach, their con- 
victions as to Christian truth, their knowledge and 
acceptance of Congregational principles and practice, 
and their interest in Christian missions at home and 
abroad. 

After reports by committees made up of some of the 
most competent men in our fellowship and full dis- 
cussions in the National Councils of 1880, 
St^Sr^^ 1883 and 1886, the National Council 
of 1886 adopted the following resolution, 
which defines ministerial standing : 

*^ Resolved, That standing in the Congregational 
ministry is acquired by the fulfilment of these three 
conditions, namely : 

(a) Membership in a Congregational church. 

(b) Ordination to the Christian ministry. 

(c) Reception as an ordained minister into the fel- 
lowship of the Congregational churches in accordance 
with the usage of the state or territorial organization 
of churches in which the applicant may reside ; and 
such standing is to be continued in accordance with 
these usages, it being understood that a pro re nata 
council (that is, a council called to consider that 



THE MINISTRY 85 

special case alone) is the ultimate resort in all cases in 
question." 

The first thing for a member of a Congregational 
church to do, who feels the call of duty or desire to 

enter the Christian ministry in connection 
g ^ with the Congregational churches, is to 

make sure that the call is of God. For 
this he should scan his motives, study the work as a 
privilege and opportunity and not at all from a com- 
mercial standpoint, ask the Lord to make the matter 
plain to him and seek advice from Christian friends 
on whose judgment of his adaptation to the demands 
of the ministry he can largely rely. If he expects to 
be a pastor and to preach for a lifetime, he should lay 
solid foundations of Bible and other study in a theo- 
logical seminary or elsewhere, and learn how to ap- 
proach men and women and children by an appren- 
ticeship to some mission work. When his preliminary 
preparation has been thus completed, he should seek 
an approbation to preach from a body of ministers or 
churches, as may be the custom in his locality. If, as 
sometimes happens, delay and fuller preparation are 
counseled, he should take the advice meekly and act 
upon it, sure that it is meant only for his good and 
greater usefulness. If his request is granted and he is 
given this introduction to the churches, he goes out 
strengthened in his own spirit and in his posi- 
tion. 

When he has accepted a call to some pastorate, the 
church to which he is called should invite an ecclesias- 



86 THE CONGREGATIONAL WAY 

tical council for his ordination and installation. This 
completes the second step into ministerial standing. 
He should transfer his membership to the church of 
which he is pastor. The third step is his application 
to be received into a local ministerial or ecclesiastical 
body (association of ministers or conference of 
churches) as may be the usage in the region where his 
work lies. He thus becomes a Congregational min- 
ister in full standing and fellowship. 

Early Congregationalism in Old and New England 
regarded the ministry as a function rather than as an 

office. A minister was such only so long 
Maintained ^^ ^^^ ministered to some church as its 

pastor or teacher. If he removed to an- 
other pastorate, an ecclesiastical council gave sanction 
to the beginning of a new ministry. But in the growth 
of the churches and of the Christian community, 
there came to be other forms of service besides the 
pastorate which were regarded as ministerial. Presi- 
dents and professors in theological seminaries and col- 
leges, editors of religious papers, secretaries of mis- 
sionary societies, superintendents of home missionary 
work, as these positions developed one after another, 
naturally demanded ministers to occupy them. Their 
work was that of ministers-at-large rather than of 
particular congregations. There came to be also a 
class of superannuated men, who had exercised a 
faithful ministry as long as their strength lasted, had 
enjoyed the privileges of ministerial fellowship, and 
whom their brethren desired still to regard as brethren 
in the ministry worthy of especial honor. Others 



THE MINISTRY 87 

toward whom the same feelings were held, were tem- 
porarily set aside from this especial work.^ 

In addition to the eighty per cent of ministers in 
pastoral work who have not been certified in their 
ministerial standing by councils since their first ordina- 
tion, and in the increase of the above mentioned 
classes of ministers not engaged in such work, the 
question of the maintenance and certification of 
ministerial standing has come to be one of great im- 
portance. 

On removing from the church of which a minister 
was ordained pastor he should see that his member- 
ship in the local body of ministers or 
rans errmg churches is transferred to the correspond- 
ing body within whose limits he resides. 
This, if his standing in such local association or con- 
ference is good, will insure him a place in tlie list of 
Congregational ministers published annually in the 
Year Book. This Year Book list does not affirm the 
good standing of all who are upon it. It is made up 
of the names sent in by the registrars of state or local 
ecclesiastical bodies, or, in some states, of ministerial 
associations. It is only presumptive evidence as to 
the standing and character of those whose names are 
included. Sometimes, in the process of removal, by 

> '* Fit men not bearing office in any church, but giving them- 
selves to the work of preaching, have always been recognized 
among us as ministers of the word. The ministry, therefore, 
includes all who are called of God to preach the gospel and are 
set apart to that work by ordination." — Boston Flatfor?fi, Part 
18 : Chap. I, I. 



88 THE CONGREGATIONAL WAY 

his own neglect to notify the proper person in his state, 
a good man's name is omitted temporarily, and some- 
times, by the neglect or assumption of some local of- 
ficial, a name remains which should have been 
dropped. It is, however, a convenient and most use- 
ful directory. 

Whether ministerial standing be in an association 

of ministers or in a conference of churches, a 

minister to be in good standing should 

MembifsWp "^^^^ '^'^^ ^^^ appropriate body of the 
vicinity in which his residence and work 
are located. A minister belonging to a distant associa- 
tion is, like a non-resident church member, in an 
abnormal relation for which there should be some 
unusual reason. He should take a letter of transfer 
to the ministerial or ecclesiastical body within whose 
bounds he is to reside, or, if for extraordinary reasons 
he cannot do so, he should write annually to the 
scribe of the body of which he is a member. 

Neither a local body composed of ministers or of 
churches has any right to discipline or power to ex- 
clude from the ministry any one not a 

tl°^' member of that body. It may refuse its 
resident •' -' 

own fellowship, but if such minister is a 
member of some distant body, and an association or 
conference within which he resides has cause of com- 
plaint against him, it should be made to the body of 
which he is a member and which alone has the right 
not only to refuse its own fellowship, but to advise 
other similar bodies to unite with it in such re- 
fusal. 



THE MINISTRY 89 

As to the conditions of this standing and its certifi- 
cation or loss, the matter may perhaps be 
made most clear by separating the ele- 
ments in which good standing consists : — 

1. As an individual, the minister is a member of 
a local church like other men, and is responsible 
to it for his consistent living. So far as this is con- 
cerned he may lose his standing as a church mem- 
ber by the action of the church of which he is a 
member. It is an ancient usage, and advisable in 
most cases, that, in dealing with a ministerial member, 
a church should call in the advice of the neighboring 
churches in a mutual council, to aid it in its conclu- 
sion. If the council should advise the removal of the 
minister from his membership in the church, it could 
also advise the churches no longer to regard him as a 
minister. 

2. As a member of a profession, he has been re- 
ceived into a ministerial association, which may 
terminate his membership by vote. The vote should 
state the reason for the action, on which the effect of 
the action would depend. If simply for long con- 
tinued absence, it would cast no reflection on his 
moral character, though it might on his conception of 
the requirements of good fellowship. The effect of 
the action of a ministerial association would, however, 
only affect his professional standing, though it might 
be conclusive of his ministry, if no further appeal 
were taken by him. 

3. His standing as a minister of the Congregational 
denomination would be directly affected by the action 



90 THE CONGREGATIONAL WAY 

of an ecclesiastical body, as the local conference or state 
association of which he is a member. This, especially 
if communicated to other such bodies in the land, 
would directly discredit him ; and unless he should 
appeal to an ecclesiastical council, it would termi- 
nate his ministerial career and remove him from the 
ministry of the denomination. 

4. The ultimate appeal in all cases is to an eccle- 
siastical council, which alone can finally take away 
from a Congregational minister the standing which 
was conferred on him by a similar body. 

It may be seen that at any stage of this proceeding, 
the action of a church, ministerial association, eccle- 
siastical conference or council, will be final, if con- 
curred in, or not resisted, by the person affected 
thereby. It is seldom that the ultimate appeal is 
desired or necessary. 

The expression '^ deposed from the ministry," 
though occasionally used, does not seem to be in ac- 
cord with Congregational principles. On 
Deposition the belief that the Lord has called a man 
to the ministry, a Congregational council 
recognizes that call, and extends its fellowship to its 
ministry. All that it can properly do in the extremest 
case is to withdraw the recognition and fellowship 
which it has extended. 



CALLING AND DISMISSING A PASTOR 9 1 

CHAPTER VIII 
CALLING AND DISMISSING A PASTOR 

This is a most important duty which comes to every 
church at intervals. The selection should be most 
carefully and prayerfully made and the whole process 
conducted in accordance with the dictates of ex- 
perience. 

The most foolish, and perhaps the easiest way, is 
to open the pulpit to a succession of candidates to be 
heard and compared, with the idea of 
C^^mV selecting the best. This is usually dis- 
astrous in its process and in its result. 
A foolish choice is often made of the man who 
preaches with the most ease and happens at the time 
to interest the people. If his antecedents are in such 
cases not carefully examined, a church depending 
simply on such candidating may secure or be secured 
by an unworthy man without character or record, 
who sooner or later will reveal himself and work great 
harm. Indeed, under the most favorable circum- 
stances this process often defeats itself. Many of the 
best and most self-respecting ministers will not enter 
into any such competition. If three of the best preachers 
possible were to succeed each other in the same pulpit 
with a view to a call, the congregation would be sure 
to be divided between them, some preferring one and 
some another, when they could have heartily united 
upon either. Usually in such cases all three would 



92 THE CONGREGATIONAL WAY 

probably be dropped, and the church, dreading a 
repetition of its experience, unite hastily upon 
some one far inferior to any of those thus set 
aside. 

The best way of proceeding is for the church to 
elect a committee to find a pastor, making it large 

enough to be representative, putting in it 
Selection by ^-^^ ^^^^ ^^^^ ^-g^g^ ^ ^^^^ -^ poggibig, 
Committee , , ' , , 

some one at least who knows men and has 

facilities for a somewhat wide correspondence. There 
will usually be a sufficient number of suggestions. 
Let this committee take advice from the most judicious 
men in the ministry and perhaps even more in the 
laity. There is a Board of Pastoral Supply in Boston, 
Massachusetts, and similar agencies in some other 
states, to which it is wise to apply for suggestions and 
for testimony as to men suitable to fill the vacancy. 
Let this committee first investigate the previous record 
of each person, as a student, or minister, going no 
further, if the result of the inquiry is not satisfactory. 
Let some of them at least hear him preach in his own 
pulpit, or in some other than their own, and, when they 
are thoroughly united, let them present his name to the 
people as their nominee, securing him to preach to 
them if possible. If the committee has been at all 
wise, there is every probability that its choice will be 
ratified by the church, unless new facts appear, or 
there is general disappointment at the last, which the 
committee will probably share. 

To make this plan a success, a stated supply should 
be secured for the pulpit ; otherwise, on various pleas 



CALLING AND DISMISSING A PASTOR 93 

of friendship and convenience, candidates 
Su^^f ^ will be introduced to the pulpit, and the 

church having voted not to listen to a pro- 
cession of candidates will still be in the miseries and 
subject to the mischances of that lottery. 

When there is probability of a substantial agree- 
ment, the committee should call a meeting of the 

church in the way prescribed by the by- 

^*^^Ch °\ ^^^^ ^' ^^^ ^^^^ report in full, giving the 
church all possible information as to the 
past record and reputation of their nominee. If the 
vote to proceed to a call is substantially unanimous, 
the clerk should prepare a certified copy of the pro- 
ceedings to be sent to the pastor elect, with a letter 
from the committee inviting him to the pastorate, and 
requesting him, if he shall accept the call, to fix a time 
for beginning his work, and to unite with the church 
in calling a council for his installation. 

If there is an ecclesiastical society, the action of the 
church should be communicated to it, with the request 
for its concurrence, and that it fix the salary to be 
paid, the vacation to be allowed, etc. The church 
should always take the initiative in both calling and 
dismissing a pastor, and the action of the society 
should be to confirm, or to decline to confirm, the 
action of the church. 

The steps to be taken in the calling of a council will 
be noted in another place. ^ 

The vote may be for substance as follows : — 

Voted : That this church extends a call to Rev. 
1 See pages 94, 102, 117. 



94 THE CONGREGATIONAL WAY 

A. B to become its pastor and teacher ; [that 

the clerk of the church be instructed to inform the 
society of this action] ; that a committee of three be 
appointed [to act with a committee to be appointed by 
the society, if that body shall concur], to convey this 
action to the pastor elect, and, if he shall accept, to 
arrange with him for calling a council for his [ordina- 
tion and] installation. 

It is wise to instruct the committee to insert in the 
call the following paragraph : — 

''It is understood and agreed that, if at any time 
either the church or the pastor shall be convinced that 
the pastoral relation thus established should 
A Condition be terminated, three months' notice shall 
be given [by vote of the church trans- 
mitted to the pastor by its clerk, or by letter from the 
pastor to the church], and the matter shall be referred 
to a mutual council for approval or advice." 

It is seldom, if ever, wise for a minister to accept a 
call which is not practically unanimous, and never if 
there is what might be called an organized oppoition. 

When the pastoral relation is to be terminated, if 
on account of dissatisfaction with the minister, great 

care should be taken that everything be 
a Pastor^ ° ^^^^ ^^ ^ spirit of considerate kindness on 

both sides. Unless the cause be moral 
delinquency, the communication of the desire on the 
part of the church should be made so as to wound as 
little as possible. It is not pleasant at the best to be 
told that personal services are no longer desired, and 



CALLING AND DISMISSING A PASTOR 95 

yet it must sometimes be done. Let it be done with 
a kind heart and tongue, after much prayer and with 
the good of the church as the only motive. Let those 
who must communicate such sad news put themselves 
in the place of him to whom it is to be told and consider 
how they would feel about it. It should be done 
frankly when necessary. It is a poor compliment to a 
man to suggest that he does not want to know the 
truth; only be sure that it is the truth and spoken 
in love. 

The minister, too, should not be angry. He should 
keep resentful thoughts from his heart and sharp words 
from his lips. He should not emphasize the ingrati- 
tude of those for whom he has done so much ; per- 
haps they have done and borne as much for him as 
they have received from him. Possibly he has not 
always been greatly interested in his own preaching, 
has had little inspiration in it, and yet wonders that 
those who have listened have not been fed or inspired. 
He may have been faithful and yet, if honest with 
himself, be compelled to acknowledge that he has not 
been successful. 

If a council has been held at the installation, a 
council should be called for the dismissal of a 
pastor, that he may go with its expressed approba- 
tion of his ministry, which is necessary to his 
good standing. If that approbation is withheld, it is 
understood by the churches that it is for cause. If he 
has been settled without council, the church should by 
vote put on record its expression of respect and esteem. 
This may be his credential to other fields. 



g6 THE CONGREGATIONAL WAY 

In cases, — they are rare ; we wish they were rarer, — 
where immoral or dishonest or disorderly conduct has 
made the ending of a pastorate imperative, it should 
be done firmly, with no false sentiment of sparing the 
evil-doer, and it should be so done that as far as 
possible the offender shall be prevented from repeating 
his wrong-doing and his injury in another place. It is 
not honorable to dismiss a minister or a church mem- 
ber for wickedness and leave him free to continue it 
and to be found out to their loss and injury by an- 
other people. 



THE ECCLESIASTICAL SOCIETY 97 



CHAPTER IX 

THE ECCLESIASTICAL SOCIETY AND THE 
INCORPORATE CHURCH 

In many places in New England the property 
of the churches is held and its financial affairs 
are managed by a body entirely dis- 
The Society tinct from the church, called the Ecclesi- 
astical Society. This arrangement is a 
relic of the times when the church and the town were 
one, the town supporting the church by taxation and 
having a voice in electing its ministers. When the 
interests of the two became distinct, the ecclesiastical 
society took the place of the town, those not com- 
municants in it thus continuing to have a vote in re- 
gard to the pastorate and all things for which money 
was required. This is not a normal nor desirable 
relation. In no club or other organization do those 
who are not full members expect to vote in deciding 
its affairs. The followers of Jesus Christ who have 
covenanted to walk together should select their leaders 
and teachers and manage the business of the church. 

This double organization exists in various forms. 

Sometimes all (male) church members of voting age, 

together with such other like members of 

anous ^i^g parish as may be elected to the body, 

constitute the society : sometimes all 

who have contributed to the support of the church 

during the preceding year, according to the plan 



98 THE CONGREGATIONAL WAY 

which may have been adopted. Sometimes in build- 
ing a church, scrip has been issued to those who have 
contributed, for which deeds of pews have been given, 
and the church property and the rights of the ecclesi- 
astical society have been vested in the holders of these 
deeds who are called the "Proprietors of the Meeting 
House." This is the worst of all plans, as the origi- 
nal proprietors naturally lessen in number by death or 
removal so that these matters come to be in the hands 
of a few survivors or of heirs inheriting the rights of 
their fathers, and the house of God may come to 
be in the hands of a small number of persons who 
may be even indifferent or hostile to its spiritual work. 
The evils of such an organization were most fully 
illustrated in the Unitarian controversy and separation. 

In whatever form this secular body connected with 
the church exists, its relation to the church should be 
fully understood, and the method of its cooperation 
clearly defined.^ 

Outside of New England such dual organizations 
are not often found, there having been no such historic 
Yjjg cause. It is necessary that each body of 

Incorporated believers should be in such relation to the 
Church s|-a|-e |-}^a^t it may hold property, determine 

its expenditures and assume pecuniary obligations. It 
must, in a word, become, or be associated with, a cor- 
poration for this purpose. It is possible and cus- 
tomary in all the states for churches as such to be 

1 See Rules for Relation of Church and Ecclesiastical So- 
ciety, page 186. 



THE ECCLESIASTICAL SOCIETY 99 

organized and incorporated for these purposes under 
general laws. Within the past few years scores of 
churches in New England, which were organized long 
ago and which for years have been connected with an 
ecclesiastical society, have taken steps to become cor- 
porate bodies and to accept the property voluntarily 
made over to the church by the society. It is a step 
which ought to be taken wherever possible. Churches 
newly organized are almost without exception incor- 
porated as such, holding their own property and 
managing their own finances. 

When a church already organized desires to become 

an incorporated body it should pass and record a vote 

expressing that purpose. The law of the 

Incorporation state applying to the matter should be 

of a Church carefully studied and observed, and ad- 

Already Or- . , , , , 

ganized '^ice and blanks procured from the proper 

officer. The call for a special meeting to 
incorporate should be signed by the clerk of the church 
and read or posted in accordance with its by-laws and 
the laws of the state, with which they must be made 
to agree. 

At the time of the meeting, the clerk should call for 
the election of a temporary chairman and appoint tell- 
ers to collect and count the ballots. All the elections 
must be by actual ballot, not by instructing one per- 
son to cast a ballot, or by any other expedient for 
avoiding the plain meaning of that term. The chair- 
man should read the call for the meeting and pre- 
side during the election of a temporary clerk, who 
must then be sworn by a justice of the peace or notary 



100 THE CONGREGATIONAL WAY 

public and at once enter upon his duties. A vote 
should be taken to proceed to the business of incorpo- 
ration under the laws which apply. 

By-laws for the incorporated church should be 
adopted, article by article and then as a whole. 

A moderator, treasurer and standing committee or 
trustees should be elected by ballot. Other officers 
should be elected as prescribed by the by-laws, the 
clerk being sworn ; a creed, covenant and articles 
of faith should be adopted as though it were a new 
organization. Other appropriate business may be 
transacted. 

A certificate of organization should be prepared or 
filled out and sworn to by a majority of trustees or 
standing committee to be filed with the proper state 
officer. 

The records of the meeting should be signed and 
certified by the clerk. 



ECCLESIASTICAL COUNCILS lOI 

CHAPTER X 

ECCLESIASTICAL COUNCILS 

A CHURCH of Jesus Christ may exist and be com- 
plete in itself without any relation to another church. 

It may be so isolated in position that it is 
F 11^^ h ° impossible to maintain such relations. It 

may be so surrounded with alien and un- 
godly influences that there is no other similar body 
with which it can be in fellowship. Such a church is 
an Independent, not a Congregational church. Fel- 
lowship between churches is maintained by various 
means of communication, by Councils, or by Associa- 
tions (Conferences, Conventions) ; that is, by represent- 
ative gatherings of churches called to advise and help 
in special cases, or organized to meet regularly for 
consultation and fellowship. 

The Congregational use of the name Council is his- 
torically a gathering of neighboring churches called by 

a local church to act with, or to give ad- 

and^Name ^^^^ ^^ ^^ ^^ ^^^ condition where that aid 
is needed and requested. A council is 
thus called to advise or cooperate in a definite matter 
(^pro re natd). The only exception to this use of 
the word Congregationally is in connection with 
the National Council, which in fact is a National 
Association or Conference of churches. The term 
used by our English brethren for their national 
gathering is The Congregational Union. Either of 



I02 THE CONGREGATIONAL WAY 

these names would need less explanation than the one 
selected. But the nomenclature of Congregationalism 
is not very consistent and bears the impress of the in- 
dependency of the churches which constitute the de- 
nomination. 

The occasions for Ecclesiastical Councils and the 
party which may properly invite such a body are as fol- 
lows: 

I. A number of persons proposing to unite in the 
organization of a Congregational church may invite 

a number of neighboring churches (i) to 
be Called ^^^ ^^ ^^^ organization, or (2) having al- 
ready completed the organization, to re- 
ceive it into fellowship.^ 

II. Councils may be called by a church : ^ 

(i) For the ordination of a person to the ministry, 
either with or without installation into the pastoral 
office, or to any other general or special work which 
may be an appropriate part of the work of a minister. 

1 ** When a company of believers purpose to gather together 
into church fellowship, it is requisite for their safer proceeding, 
and the maintaining of the communion of churches, that they 
signify their intent unto the neighboring churches, walking ac- 
cording unto the order of the gospel, and desire their presence, 
and help, and right hand of fellowship, which they ought read- 
ily to give unto them, when there is no just cause to except 
against their proceedings." — Cambridge Platform. 

2 " A council is to be called only by a church, with two ex- 
ceptions to be named hei'eafter, or by an aggrieved member or 
members in a church which has unreasonably refused a council, 
or by a competent number of believers intending to be gath- 
ered into a church." — Platform 1865. 



ECCLESIASTICAL COUNCILS I03 

(2) For the installation of a minister, who has 
been previously ordained, as pastor of a particular 
church. It is necessary to the good standing of a 
minister thus installed that at the close of his pastorate 
he should be dismissed with the concurrence of a 
council. 

(3) To advise a church asking for such advice, (a) 
where some offense by a member is alleged, and both 
the member and the church desire advice before the 
church shall take action ; (b) where its peace is dis- 
turbed by internal dissensions, or (c) its life is threat- 
ened by outward conditions. 

(4) To hear charges against a pastor or other or- 
dained minister in a church, which would, if proved, 
make it proper that he be deposed from the ministry 
and thus lose the fellowship of the churches as a min- 
ister of the gospel. 

(5) To hear complaint by any one church that 
another particular church has, after admonition, per- 
sisted in offenses as to faith and practice which, if true, 
should affect the relation of the church of which com- 
plaint is made to the body of churches with which it 
is connected. 

III. Councils may be called by a church and a 
member or members (mutual councils), or in certain 
specified conditions by either party alone {ex parte 
councils), {a) When a member of the church has 
by its action been deprived of good and regular stand- 
ing in its membership, or (Jf) has been refused by it a 
letter of dismission and recommendation, and thereby 
been deprived of communion with other churches, a 



I04 THE CONGREGATIONAL WAY 

mutual council should ordinarily be called at his re- 
quest by the church and himself. If the church re- 
fuses to join with him in such a council, he may call 
an ex parte council in view of the alleged injustice and 
loss of fellowship. Such a council should be impar- 
tially selected, the parties if possible agreeing upon a 
common list, otherwise each selecting one-half the 
number. In any case unprejudiced persons should 
compose this arbitrating council. The first act of an 
ex parte council should be to offer itself as a mutual 
council to the party not participating in its call. Such 
a council can advise the church, and if it deems it 
just recommend the reception by any other church of 
the person which it judges to have been improperly 
denied a lettter. 

A council is not the proper body to license or ap- 
prove a candidate for the ministry, because this is not 
an ecclesiastical act, but only a nomina- 

i^.°* °^ tion, as a basis for ecclesiastical action, 

Licensure /, ,. . . ^ ,. . , 

and because a hcense is given for a limited 

period to be renewed or not by the body giving it, and 

a council is not a continuous body and so cannot issue 

or refuse such a renewal. 

A council should be composed of a moderate num- 
ber of Congregational churches, usually contiguous, 
each represented by its pastor and one or 
Of Churches ^^^^ delegates as may be set forth in the 
invitation. ^ Occasionally a distant church 

1 *< The churches invited to assist in a council are represented 
by messengers or delegates chosen by them for the particular 



ECCLESIASTICAL COUNCILS I05 

is invited, that is, one with which the pastor to be or- 
dained has been connected, but these should be few 
and decidedly in the minority, except where local 
prejudices are strong, when a council drawn from a 
wider circle may be needed. 

A council is primarily composed of the representa- 
tives of churches. Frequently a few individuals are 
invited in addition because of their special 

Individual experience or peculiar relations. The 
Members ^ ..,..,, , 

presence of mdividuals who represent no 

church may be often a convenience and may ex- 
pedite the matters in hand and secure wise action, 
but the number should be small and they should 
be invited not merely as a compliment, but be- 
cause they may aid in reaching a wise result. In 
home missionary fields it is of course proper that the 
superintendents of missionary societies who have stud- 
ied and developed the fields and who know the people 
and their conditions, should be members of councils ; 
in reality they represent the whole body of churches 
as well as the missionary body which is to help sustain 
the pastor. 

The church calling the council should never invite 
itself to be represented either by delegates or appoint in- 

occasion. By ancient usage, the pastor of a church, having 
been duly recognized as its presiding elder or bishop, is always 
expected to be one of its messengers ; and the letters conven- 
ing the council invite each church to be represented by its pas- 
tor and delegate. Yet, in the council, when convened, there is 
no distinction of authority between pastors and other dele- 
gates:'— Boston Platform^ 1865, Part III, Chap. 21 : 2. 



Io6 THE CONGREGATIONAL WAY 

«.,- r.1- 1- dividual members to participate in the de- 
The Church ^., , ^ „. ., . ,. 

Inviting not liberations. Calling a council implies 

on the Coun- either that the church has taken action 
^^^ on which it desires the approval of neigh- 

boring churches, or that it submits a matter on which 
its course is undecided for their advice. Its case is 
presented through its committee. It cannot properly 
be on the advice-giving body too. The party who 
brings even a friendly suit before a court is never on 
the jury. 

A council should never be selected of those only 
who are expected to take certain desired action. Such 

a course invalidates all its action and in- 
Impartial m fluence. Not endorsement but advice 
Selecting , , , , , r ^ i 

should be sought from those who are wise 

and unprejudiced, and who will seek to do only what 
is right and for the good of all. A body selected to 
accomplish a certain fixed end is always ill-chosen and 
ineffective, and its advice will deservedly have little if 
any weight with the churches at large. The council 
is an expression of fellowship as well as an appeal 
for advice, and those giving the invitation should 
bear this in mind. Especially in councils called for 
dismission of pastors, care should be taken not to ex- 
clude the nearest churches, or those with which the 
relations of the retiring pastor have not been agreeable. 
Papers from a dismissing council are of little value 
unless it has been impartially called and none have 
been excluded who might object to giving words of 
commendation. 

It is not proper to call churches or ministers of 



ECCLESIASTICAL COUNCILS I07 

Other denominations on a Congregational council, 

^, , since it relates to Congregational fellow- 

Churches or ^ .,,.,?. . . 

Ministers of ship. Especially is this inappropriate in 

other Denom- the ordination or installation of a minis- 
inations ^^j. ^j^^ jg^ q^^ j^jg papers and his exami- 

nation, to be received into the fellowship of certain 
churches thus bound together and responsible for each 
other. It certainly is not proper that those outside 
should aid in determining to what churches or min- 
isters a denomination in which they have neither 
rights nor responsibilities should extend its fellowship. 
If a church desires to invite a minister of another de- 
nomination to take part in the ordaining service, that 
desire should be expressed in a note appended to the 
list of churches accompanying the letter missive. He 
should not be invited to participate in the advisory 
action of the council. 

A council is called by a so-called Letter Missive. 

The letter missive calling for a council and addressed 

to the churches should specify, (i) the ex- 

The Letter ^^^ business to be submitted to the council, 
Ivlissive 

and (2) the exact list of churches and indi- 
viduals invited. This letter is the charter under which 
the council meets and acts. The churches invited have 
no right to take action or give advice except in regard 
to the matters thus specified, nor to add in any way to 
the list of those invited and whom the churches have by 
vote accepted in acting upon the invitation to meet ; 
nor has the church which issued it a right to change 
the letter or the list of invited churches and indi- 



Io8 THE CONGREGATIONAL WAY 

viduals without notifying all who havie been invited of 
the change. 

Occasionally a church has sent out a letter missive 
for a service of installation in which it has not distinctly 
asked the council to satisfy itself by examination in 
regard to the matters involved before voting to co- 
operate. If the invited churches believe that they are 
not asked to examine the case before them and give 
their advice and assistance with freedom, they should 
decline the invitation ; it would not be to a Congrega- 
tional council. If, however, as has usually been the 
case, the inviting church does not intend to limit the 
churches so that their only possible action is that of 
acquiescence, and on the clear understanding that a 
Congregational council can only be asked to advise 
and to act its free pleasure, the mere variation in the 
form of the invitation should not invalidate the call or 
at all affect the proceedings of the council. The let- 
ter ought, however, expressly to submit the matters 
involved for examination, and ask for advice and co- 
operation. If that is not desired, a council should not 
be called, or, if called, the invitation should be de- 
clined. It is too late, however, to find fault with the 
letter after accepting the invitation which it contains. 

It is the common and wise rule that, in deciding 
whether a quorum is present, the churches represented 

are alone counted and that the council con- 
Quorum vened is regarded as competent to proceed 

with business only when a majority of the 
churches invited is present. If individuals not repre- 



ECCLESIASTICAL COUNCILS ^^9 

senting churches are couiUed in making up a quorum, 
each person is made equal to a church or at least to 
half of a church. 

Sometimes the failure to secure a quorum, where 
distances are great and churches far apart, is embar- 
rassing. It has been suggested that where this is 
liable to occur, a clause like this may be added to the 
letter missive : '' And we respectfully request that 
you would pass a vote agreeing that such churches as 
may be present in council, under this invitation, — a 
quorum being present, if not in person, by the force 
of such votes duly received, — may be authorized to 
proceed with the work for which the council is called ; 
and that you will transmit this vote at once to our 
church." 

The same relief may be had by following the 
suggestion of the Boston Platform : — " If a majority 
of the churches invited be not represented, those 
present ought not to proceed as a council, unless the 
party inviting consents." 

When the hour has arrived, the pastor who has 
been longest in his charge, or some other who has 
been requested to do so, should call the 
p"^ ®'' ° council to order and read the letter mis- 
sive. He should then ask for the nomi- 
nation of a moderator. If but one person is nomi- 
nated, he may be elected by a viva voce vote and will 
then take the chair. He should immediately ask for 
the nomination of a scribe, after whose election the 
roll of churches should be called to determine simply 



no THE CONGREGATIONAL WAY 

whether the required majority of the churches invited is 
represented. If this is found to be the fact, the moderator 
should state that the council is duly organized. He 
should then either himself lead in a prayer for divine 
guidance or call upon some brother to do so. Early 
in the session the roll of the council should be made 
up by the scribe, the pastors and delegates handing 
to him their names and those of the churches which 
they represent in writing. Full statements of the mat- 
ters to be brought before the council in accordance 
with the letter missive should then be made. 

A council ^ called to advise should take pains to have 
the whole case put clearly before it. Especially in case 

of charges which affect the reputation and 
b^^^ou^t standing of ministerial or lay brethren, 

great care should be taken to get at the 
facts and to exclude prejudice and gossip. The strict 
rules of evidence cannot be applied as in a court of 
law, but nothing that is not evidence should be ad- 
mitted. A council is a board of arbitration, seeking 
equity, not mere legal justice. Rights are not as im- 
portant as right. The text for such a body should be, 
'< to do justly, to love kindness and to walk humbly with 
God. ' ' All testimony should be heard in open council, 
or, at least, in the presence and hearing of the parties 
affected by it. 

* In all cases, after a council has heard all the facts, 
the vote is passed *' that the council be by itself," and 

' For the proper proceedings in a council called to ordain or 
install or to dismiss a pastor, see Chapter XI. 



ECCLESIASTICAL COUNCILS III 

then, away from the audience, like any 
by itself Other jury, it may discuss the matters be- 
fore it, take vote as to its decision and 
carry on the case to a conclusion. When its decision 
is reached, if it needs to be committed to writing, a 
committee is appointed to draw up the result. This 
is amended if need be and finally adopted by the 
council. 

The open session is then resumed and the Result 
of Council is read to the assembled congregation. As 
soon as a council has completed the busi- 
dT^ 1 ^on ^^^^' °^ expressed in the result its advice 
on the matter which was submitted to it 
in the letter missive, it should by vote dissolve. It 
does not adjourn, which naturally suggests that it is to 
meet again at some other time or place. It may take 
recess when needed. A council can only be kept alive 
by adjourning to a certain time and place, to be as- 
sembled at the call of certain officers for the comple- 
tion of business on which it is not prepared to take 
final action at the time of its first session. 

In councils to ordain, or install, the council pro- 
ceeds with, or declines to do, what it has been asked 
to do. But a council for advice performs 
Council ^° definite act. It only gives fraternal 
advice. This in all cases should be pre- 
sented to the church for its acceptance by vote through 
the committee instructed to call the council. If the 
advice is wise, and the acceptance is hearty, the doubts 
will usually be cleared away and the troubles removed. 
But it is all incomplete without such a vote. 



112 THE CONGREGATIONAL WAY 

No church is, however, bound to accept the advice 

even for which it has asked. The arbitration is not 

accompanied with a promise to accept the 

Accepting result. The rejection of the advice does 
the Advice ^ ■' 

not even destroy fellowship with the 

advising churches. It does, however, endanger it, 
and if the course of the church in and after rejecting 
the advice is irregular and unwise, it may lead to the 
practical withdrawal of fellowship. Advice according 
to Congregational principles has just so much force 
''as there is force in the reason of it; " and when it 
commends itself as reasonable to the great body of 
churches, the one church which disregards it is with- 
out the sympathy, and more and more without the 
cooperation of its neighbors. Usually this is a suffi- 
cient corrective, and gradually the self-willed body, 
either through changes in its constituency or through 
coming to a better mind, will return to the confidence 
of the other churches and their practical fellowship. 

The system of advice by councils in cases of differ- 
ences of opinion is in no sense an appeal to a court 

or a court of appeals. It is not going 
^^^ ^ to law, either civil or ecclesiastical, with 

one another ; it is rather a system of arbi- 
tration or reference toward which, in individual, cor- 
porate and national affairs the civilized and Christian 
world is rapidly tending. Appeals to law, even to an 
ecclesiastical judicature or self-styled ''Court of Jesus 
Christ," are out of place and out of character in the 
Christian household. Fraternal reference is the wise 
and Christian resort in cases of difference, and this 



ECCLESIASTICAL COUNCILS II3 

the Congregational council uses. Ecclesiastical trials 
and appeals from lower to higher courts often tend to 
make local troubles bitter and national. 

That the result of a council has, however, an im- 
portant standing in the civil courts appears from the 

following statement by a high authority : 
CivU^Courrs —"The result of a council is in many 

cases necessarily only advisory, and a 
church may decHne to act in accordance with it with- 
out incurring censure, but in some cases the result is 
necessarily conclusive. Thus, a council called to act 
upon the proposed ordination of a minister, and 
proceeding to ordain him, of course determines the 
question. A council called with power to declare the 
dissolution of a pastoral relation can decide im- 
peratively, but such power is seldom given. The 
courts in Massachusetts, and also in some other 
states, have recognized the existence of councils as a 
part of our polity, and have declared that when a 
council is impartially selected, and proceeds according 
to the ordinary principles of fairness, either party ac- 
cepting the result of such council will be sustained 
by law in cases within the cognizance of law." ^ 

' Rev. Alonzo H. Quint, D. D,, in " Congregationalists in 
America," by A. E. Dunning, D. D., page 497. 



114 THE CONGREGATIONAL WAY 



CHAPTER XI 

COUNCILS FOR ORDINATION AND 
INSTALLATION 

The Council for Ordination or its equivalent is 
still in almost universal use. The Boston 
Ordination Platform (1865) defines the ministry as 
*' all who are called of God to preach the 
gospel, and are set apart to that work by ordination." 
Ordination is the recognition of a divine call and 
an acceptance by a church or group of churches of 
the man ordained as a minister of Christ. 
Its Meaning To induct a man into the ministry is re- 
garded as a sacred function and one 
which should be surrounded with all practicable safe- 
guards. Any church, according to Congregational 
principles, has authority to ordain one of its own 
number as its pastor or minister, but this ordination 
does not make him a minister of the denomination, 
nor secure his admission to its roll of ministers or to 
its fellowship as such. Ordination expressed by the 
ordaining prayer with the laying on of hands is <'the 
door to the ministry." With this is coupled <*the 
right hand of fellowship," which is usually given at a 
public service and in connection with ordination. 
The first sets him apart as a minister called of God, 
the second receives him as a Congregational minister. 
No man is regarded as a minister who has not been 
ordained by some ecclesiastical body representing the 



ORDINATION AND INSTALLATION II5 

churches ; if of our own body, by a Congregational 
council ; if from some other denomination, according 
to its usages. 

It is of consequence to other churches in fellowship 
that the ministry in a neighbor church be filled by a 
man of good character and discretion, 
Its Value and having sound views of religious truth 
and duty. Among these churches thus in 
fellowship it early grew to be the custom to refer for 
advice in this as in other important crises in the his- 
tory of a particular church. Neighboring churches 
were and are therefore invited to satisfy themselves 
that the church has chosen a man worthy both in life 
and belief to be received into this fellowship. Thus 
councils for ordination and installation came into 
being. 

A candidate for ordination should be prepared to 
present to the council through its scribe (i) a certifi- 
cate of membership in a Congregational 
of Candidate ^^^^^^^^ °^ ^ letter of dismission to the 
church over which he is to be ordained ; 
(2) papers showing his graduation from a college and 
theological seminary of good standing. In lieu of this 
last there should be a statement satisfactory to the 
council as to such preparation as he has made to fit 
him to be a teacher and preacher. 

In regard to the value of Councils for Installation ^ 

^ *^ Resolved, {T^) That this National Council commends to 
the churches, in accordance with our ancient usage, the im- 
portance of properly called ecclesiastical councils, ordinarily 
selected from the vicinage, and especially the great importance 



Il6 THE CONGREGATIONAL WAY 

of those already ordained as pastors of particular 

churches, there has grown up a difference 
Installation of usage which must result either from a 

misuse of the council or from a difference 
of opinion as to its need and function. 

According to the Year Book there were, January ist, 
1903, 4,393 churches with pastors. Of these only 819 

were with pastors installed by council, 
Disuse of that is, only eighteen per cent of the whole 

number. Of the 1,311 in the New Eng- 
land states, 506 were installed after the old pattern, a 
little less than thirty-nine per cent, while of the 
larger states in the West the percentage is from five to 
twenty-five per cent. It is interesting to trace this 
matter back for nearly fifty years. In 1 85 7 , out of i , 7 68 
churches 947 had pastors installed by council, or fifty- 
four per cent. The percentage was lessened year by 
year until 1880, when of 2,800 churches 881 had pastors 
installed by council. Thus at this half-way point from 
our earliest complete denominational statistics in 1857 
the percentage had decreased from fifty-four per cent 
to thirty per cent. Since then it has dropped to 
eighteen per cent. 

The reasons for this falling away are, we think, (i) 
an abuse of the examination by which reputable men 
Reasons ^ho have served the churches have been 
for this questioned as though under suspicion and 

Disuse y^Q^ jn a fraternal spirit. This has possi- 

of the installation of ministers to the pastorate by councils, 
when it is practicable, as conducive to the purity of the min- 
istry and the prosperity of the churches." — Chicago, 1886. 



ORDINATION AND INSTALLATION II7 

bly deterred ministers from insisting on councils of in- 
stallation. (2) Meanwhile the churches have had 
some reason for apprehension on their part. By the 
old usage and by the decisions of courts, a minister in- 
stalled without limit of time or provision for termina- 
tion of relation has a claim upon the church or society 
for salary promised him annually until he shall be 
convicted either of immorality, neglect of duty, or 
material change of beliefs. But these are not by any 
means the only reasons which may lead a church to 
desire a change of pastors. One may be eminently 
unsuccessful, although he is guilty of none of these 
things, and for the good and growth of the church 
should leave it. Some prominent instances have oc- 
curred within the past few years where pastors have 
successfully resisted all efforts to displace them until 
really bought off. It is not strange that intelligent 
churches should hesitate to put their necks under this 
yoke of bondage. They therefore settle their pastor 
without a council. But this omission is by no means 
necessary in order to escape this trouble or danger. 
Cliurches and ministers are insisting in these days on 
putting a provision into the call by which, on thirty 
days' or three months' notice from either pastor or 
church and with approval of an ecclesiastical council, 
the pastoral relation may be terminated.^ This is 
simple and safe for both parties. (3) But probably 
more effective than either the dislike of an inquisitional 
examination on the part of the minister, or the fear of 
being permanently saddled with an inefficient or un- 
1 See page 94. 



Il8 THE CONGREGATIONAL WAY 

welcome pastor, is the growing instability of the pas- 
torate. This is marked both in the East and West. 
Restlessness is a national if not an ecumenical condi- 
tion. The average period of settlement in our 
churches is said to be not more than four years, in 
the newer states much less than that, and it seems 
frivolous to have solemn services of induction into re- 
lations, as though they were to be lasting, which are 
probably to be disturbed in a few months, or in a very 
few years. What for a lifelong service seemed a 
solemn and appropriate induction to office, seems al- 
most irreverent when the shortness of its probable 
duration is considered. 

A candidate for installation should be prepared to 
present to the council, through its scribe, (i) a certifi- 
cate of his membership in a Congrega- 
Credentials tional church, or a letter of dismission to 
the church over which he is to be in- 
stalled ; (2) a certified copy of the result of the coun- 
cil at which he was dismissed from his preceding 
charge, if such council was held ; (3) a certified copy 
of any resolutions passed by the church last served, 
and (4) a certificate of his membership in an eccle- 
siastical conference or ministerial association. 

The records of the action of the church (and so- 
ciety if there be one) should also be presented through 
the clerk (or clerks) and the letter of ac- 
Records ceptance of the pastor elect read by the 
scribe of the council. If the papers are 
satisfactory, it is proper to vote to proceed to the ex- 
amination of the candidate on his religious experience, 



ORDINATION AND INSTALLATION II9 

his motives for entering and prosecuting 
Examination the ministry and a statement of his relig- 
ious beliefs. This may be written or oral, 
or wholly in answer to questions, as the candidate may 
prefer, any member of the council being free to 
question. 

At the close of this exercise, a motion to ^'suspend 

the examination " and " that the council be by itself" 

is in order. It is not proper at this time 

The Council ^^^ ^.j^g mover to express either his satis- 

by Itself ^ . , . \ r , 11 

faction or disapproval of the candidate or 

of his statement. The roll may be called and each 
member may vote to approve or not to approve the 
examination, or it may be decided by a general vote. 
In case the examination is sustained, the public ser- 
vices are held at a convenient hour, as previously ar- 
ranged by the church, carrying out a program which 
has usually been more or less fully prepared by the 
candidate and church and accepted by the council, 
with or without modification. 

A matter which should be carefully guarded is the 
way of receiving ministers from other denominations 
Ministers ^"^^ ^^^ pastorates of our churches. We 
from other recognize fully the validity of ordination 
Denomina- in any other evangelical body, not to some 
'°"^ minor office, as to the diaconate in the 

Methodist Episcopal Church, but to the full ministry 
and its privileges ; but a ministerial position is not 
transferable to another denomination by the sole voli- 
tion and action of the minister. Ordination is to an 
office in one denomination, not in all. Nor is a min- 



I20 THE CONGREGATIONAL WAY 

ister ordained elsewhere made a Congregational min- 
ister by transferring his membership to a Congrega- 
tional church. That simply transfers his private 
membership, not his ministerial office. Nor is joining 
a ministerial association enough. Indeed, he must be 
a Congregational minister before he is eligible to mem- 
bership in a Congregational ministerial or ecclesiastical 
body. That which can bring him into an orderly 
place in the ranks of the Congregational ministry is, 
in addition to these two steps, reception by the Con- 
gregational churches, most properly represented in a 
council called for the purpose, or as organized into a 
local association or conferences of churches. But it 
must be an organization of churches, and their action 
should be accompanied by some public service of re- 
ception and the formal though hearty giving of the right 
hand of fellowship. 

Councils of Recognition are suggested and are in use 
as substitutes for the historic instalhng council. This 
is an ex post facto council, convened, not 
Recognition to constitute a relation, but to add its ap- 
proval to one already existing. If this is 
only a form of welcome (and in some cases it is) to a 
newly arrived minister, it should not be called a coun- 
cil, and is of no particular consequence except as an 
expression of kindly feeling. If it involves an exami- 
nation of the pastor as to his ministerial standing, as 
to his religious beliefs and the purpose of his work, 
with freedom to give or withhold the fellowship of the 
churches represented, it is in effect an installing coun- 
cil, except possibly as regards his legal relations to the 



ORDINATION AND INSTALLATION 121 

church. It sustains the same relation to the instating 
council that exists between the two forms of council, 
(i) to aid in organizing a Congregational church, or 
(2) to recognize and receive it into fellowship on ap- 
proval of its basis of doctrine and polity. 

A Council to Dismiss a pastor is the counterpart of 
one called to install, and properly is held where an 
installing council has preceded. After 
Council fo^ being duly organized, the letter of resig- 
nation of the pastor and the action of the 
church should be read from its records by the clerk of 
the church. It is customary for the council in its re- 
sult to express its approval of the ministry to be termi- 
nated, if it can conscientiously do so, and also its 
sympathy with the church and its good wishes for its 
future. A withholding of such a fraternal expression, 
especially toward the retiring pastor, implies a reason 
for silence and is significant. 

This neglect of the use of the Congregational 

council except for ordination is not a new thing. 

A Substitute Mere protest does not cure it; to 

for the Coun- show that the principles of Congre- 

^^^ gationalism demand it does not stop 

the tendency. Apparently Congregationalism must 

adjust itself to the change. How can it be done? 

It can be done only by transferring some at least 

of the duties formerly devolving on the 

roposed council to some other ecclesiastical body, 

representing the churches, not the ministry 

alone. The local conference is the only body to 

which the transfer can be made. It has the ad- 



122 THE CONGREGATIONAL WAY 

vantage over the council that it has a continued ex- 
istence and responsibihty as a body for what it does 
or has done in the past, the pro re nata council 
being always recognized as the last appeal. This 
may seem to some to be identical with the Con- 
sociationism of Connecticut, which was too much 
allied to Presbyterianism to be permanently allowed, 
and which constituted a standing council to which all 
matters must be referred and from which there was no 
appeal. But there is just this difference, that while 
the conference may take the place and exercise the 
functions of a council, there is always recognized the 
right of appeal from its advice and decision to d. pro 
re nata council. 

A council is naturally made up of the churches of 
the local conference composed of the churches . of 
the vicinage, of which the church is a member; 
the question being generally what churches to add 
to these which form the natural basis of fellowship. 
There would be the advantage that many ques- 
tions to be referred to such a body could be deferred 
or anticipated a little while to fit the regular semi- 
annual time of meeting. The conference then, if so 
authorized by the churches composing it, could prop- 
erly act in the licensure of candidates and in place of 
a council in the ordination and installation of minis- 
ters, and could be the custodian of ministerial stand- 
ing and do much which a council has been accustomed 
to do. The spread of Congregationalism over a 
continent makes the council, which has no permanent 
existence or records, more difficult, and possibly less 



ORDINATION AND INSTALLATION 1 23 

successful than formerly, and also makes the local 
body, which has continuance, of more importance in 
the denominational doings. 



124 THE CONGREGATIONAL WAY 

CHAPTEP. XII 
ECCLESIASTICAL ORGANIZATIONS 

Local Conferences, consisting of pastoral and other 
delegates from the churches, and covering about the 

same limits as the ministerial associations, 
^^^r came into being gradually and naturally 

during the last century, the earliest being 
in Massachusetts in 182 1, and are now quite universal. 
They are composed of neighborhood groups of churches 
which have common interests and problems, and which 
meet usually twice a year for fellowship and to confer 
and pray together. They have no authority over the 
churches of which they are composed and entertain no 
appeals from churches, or councils, or aggrieved in- 
dividuals. The condition of the churches and their 
various activities or needs are frequently reported, and 
addresses made and discussions held on questions of 
interest relating to the life of the churches and the 
work which they have to accomplish. In many of the 
states membership in some local conference is the con- 
dition of enrolment in the State Minutes and the Year 
Book list of Congregational churches. Their repre- 
sentation in the National Council by delegates is larger 
than that from any other source. 

A church, to be in good Congregational standing, 
whether it has been received by the act of a council 
Relation to ^^ ^^^^ should unite with the conference. 
Church within the bounds of which it is located. 

Standing ^f which it thus becomes a member. Its 



ECCLESIASTICAL ORGANIZATIONS I 25 

adopted creed, form of admission to the church and its 
Congregational organization should be examined and 
declared satisfactory to the body receiving it. It 
thus acquires the rights of membership and subjects 
itself to the rules of this body, which may withdraw 
its fellowship for cause. In all such cases the rights 
of the individual church should be guarded carefully. 
It should know fully the charges made against it and 
have full opportunity of meeting them. It should be 
dealt with fraternally, not judicially. It has the right 
of appeal to a council of churches. This was called 
in the Cambridge Platform the third way of com- 
munion, of which the first step was admonition, leading, 
if necessary, to withdrawal of communion. This 
name suggests that the purpose of it was not to ter- 
minate but to perpetuate fellowship, if possible. 

How far the relation of a church to the local asso- 
ciation determines its relation to the whole denomina- 
tion is still a question. It cannot be represented in 
the National Council except through the local confer- 
ence or state association. It has been the custom to 
report the name of a church not thus associated 
for insertion in the Year Book starred to indicate that 
it is not in a local body. 

In all the discussions in the National Council as to 
ministerial standing, it has been asserted that its proper 
Relation to keeping should be in bodies which repre- 
Ministerial sent the churches rather than in ministerial 
Standing associations, voluntarily formed and with 
varying regulations. Thus the Council of 1886 gave 
special advice to these state and local ecclesiastical or- 



126 THE CONGREGATIONAL WAY 

ganizations ''to consider such modification of their 
constitutions as will make them to become responsible 
for the ministerial standing of ministers within their 
bounds, in harmony with the principle that the churches 
of any locality decide upon their own fellowship." 
This recommendation has been heeded in New Hamp- 
shire, but not to any considerable extent in Massachu- 
setts or the other New England states. It recognizes 
the weakness and inconsistency of the present general 
practice in New England and looks toward the re- 
moval of the responsibility for ministerial standing 
from the ministerial to an ecclesiastical body, that is, 
one composed of representatives of the churches, which 
are in Congregationalism the ultimate authority.^ 

The present system of state organization of churches 
began with the General Conference of Maine in 1826. 
State Asso- ^^^ other New England states fell into 
ciations or line, and in the states where Congrega- 
Conferences tionalism is of more recent origin this has 
been the plan from the beginning. Almost every state 
and territory in which there are half a dozen churches 
is represented in its own or in some neighboring state 
organization. In forty-four states these are called As- 
sociations, in seven Conferences, and in three Con- 
ventions. It would be convenient if the names could 
be brought into harmony. We follow the usage of 
the majority. 

These like all other permanent representative bodies 

1 For further discussion of ministerial standing, see Chapter 
vii, pages 84-90. 



ECCLESIASTICAL ORGANIZATIONS I 27 

in Congregationalism have no legislative or judicial 
powers. They discuss and may give general advice, 
and their advice has a claim for consideration in pro- 
portion to the character of those who give it, to the 
thoroughness of the discussion and the wisdom of the 
conclusions. The state as well as the local bodies are 
represented in the National Council. 

A minister, to have standing in a state body, should 
be a member of a Congregational church and of a 

local conference of churches or a Congre- 
Standing In gational ministerial association in the state. 

One whose membership is in one such or- 
ganization can have no rights in a second. A church 
also, to have the right to be represented in a state or- 
ganization, must be a member of some local conference 
within its bounds. 

In some of the smaller states, the state association 
acts also as a local conference in regard to the recep- 
tion of churches and ministers and their standing. 

Neither a state nor local body has authority over a 
minister or church not a member of it by his or its 

own voluntary act. If it deems that it is 
Limita- necessary to proceed against a church or 

minister in this position, it should com- 
municate with the body in which the membership in- 
heres. It may of course decline to receive any ap- 
plicant to its fellowship, being responsible for such 
action to the body whose letter of dismission and com- 
mendation is thus discredited. 

It is through the State Association that the list of 
churches to appear on the denominational roll is pre- 



128 THE CONGREGATIONAL WAY 

pared for the Year Book. The names of the churches, 
with their pastors, clerks and Sunday-school super- 
intendents, and the statistics called for by 
The Year t^g National Council are gathered by the 
Churche° and Statistical secretary of each state from the 
Ministers corresponding official in each local con- 
ference and sent to the secretary of the 
National Council, who is the official publisher of the 
Year Book. In some states of New England the list 
of ministers not serving churches is sent by the scribe 
of the Ministerial Association. Every such minister, 
if he values his position on the roll, should see that 
the local officer is annually informed of his address. 

The only body authorized to drop the name of a 
minister or of a church from the state minutes, and so 
from the Congregational Year Book, is an 
How Name Association or Conference. It is from 
Erased ^^^ reports of these bodies that the list in 

the Year Book is made up in final form 
for the compiler. A church is received by vote of a 
Conference or Association into its membership. It 
can only be deprived of its membership by a similar 
process. No scribe or registrar has the right to drop 
the name of any church, even if he knows it to have 
been dead for years, without authority to do so by 
vote of the body into whose fellowship it was received 
by vote. Every Conference should, and many do, 
appoint a standing committee on membership through 
which all applications for admission are made for 
recommendation to the Conference. To the same 
committee might well be entrusted the duty of ex- 



ECCLESIASTICAL ORGANIZATIONS I 29 

amining the roil of churches annually, and of recom- 
mending to drop the name of any church which has 
permanently ceased to exist, but the vote to drop must 
be by the body to which it belongs. 

The same rule should apply in the case of ministers. 
The Conference of Churches or Ministerial Association, 
to the membership of which he was elected by vote, 
should be the only body through which he can be 
deprived of that membership and that by vote. A 
committee should be appointed to examine the roll 
and make recommendation to the Association or 
Conference, but with no other powers, and the body 
should by vote decide upon the omission of any name. 

There have been times when it has seemed wise 
rp^Q and necessary for all the Congregational 

National churches of the land to meet to discuss 
Council grave crises in their history or to plan to 
meet new opportunities. When the Congregational 
churches were few in number and were all located on 
or near the Atlantic coast, it was not difficult, at least 
so far as distance was concerned, to assemble all the 
churches to discuss grave crises in their history or to 
plan to meet new opportunities. Two such gatherings, 
their occasion and results, held at Cambridge, 1637 
and 1646, are noticed briefly in the historical sketch.^ 

For more than two hundred years there was no such 
general gathering. The number of Congregational 
The churches had increased from forty-six to 

Albany about sixteen hundred, and the territory 

Convention j^^^ |-,ggj-j extended west to Minnesota, 
1 Chapter III, pages 46, 47, 



130 THE CONGREGATIONAL WAY 

Nebraska and Kansas, with a very few churches even 
on the Pacific coast. The occasion of the Albany 
Convention was to consider the working of the Plan of 
Union with the Presbyterians and the Extension of 
Congregational Missionary Work into the rapidly 
opening West. The General Association of New York 
invited every Congregational church in the United 
States that felt so disposed to send its pastor and a 
delegate. Four hundred and sixty-three such pastors 
and delegates gathered in Albany, New York, 
October 5, 1852. This was the third national gather- 
ing of Congregational churches. The Plan of Union 
with the Presbyterians was by unanimous vote given up, 
a special fund of ^50,000 was proposed to aid in building 
meeting-houses in the West, and the bond between 
Eastern and Western Congregationalists was materially 
strengthened. The beginning of the publication of 
our national statistics dates from this meeting, and a 
great impulse was given to denominational conscious- 
ness and growth in many ways. 

The fourth general gathering of the Congregational 
churches and the first calling itself a National Coun- 
cil met at Boston, June 14, 1865. The 

e oston proposition for it came from a convention 
of the Congregational churches of the 
Northwest and was suggested through the General 
Association of Illinois to the other state associations, 
which appointed committees by which the plan for 
this national gathering was perfected. This was a 
representative body composed of delegates from local 
associations or conferences proportioned to the number 



ECCLESIASTICAL ORGANIZATIONS I3I 

of churches in each. The issue of this council found 
expression in the Boston Platform published in 1872, 
and the Burial Hill Declaration of Faith. 

It was on the two hundred and fiftieth anniversary 
of the landing of the Mayflower that, at a meeting 
The National °^ delegates from the State Associations 
Council or Conferences held in the Congregational 

Organized Library at Boston, December 21, 1870, it 
was unanimously resolved, ''That it is expedient and 
appears clearly to be the voice of the churches, that a 
National Council of the Congregational churches of 
the United States be organized." This was done at 
Oberhn, November 15, 1871. Its purpose and limita- 
tions were thus expressed : — 

''The Congregational churches of the United 

States, by eiders and messengers assembled, do now 

associate themselves in National Council : 

LiSit°at1on"^ " To express and foster their substantial 

unity in doctrine, polity, and work ; and 

" To consult upon the common interests of all the 
churches, their duties in the work of evangelization, 
the united development of their resources, and their 
relations to all parts of the kingdom of Christ. 

"They agree in belief that the Holy Scriptures are 
the sufficient and only infallible rule of religious faith 
and practice; their interpretation thereof being in 
substantial accordance with the great doctrines of the 
Christian faith, commonly called evangelical, held in 
our churches from the early times, and sufficiently set 
forth by former General Councils. 

" They agree in the belief that the right of govern- 
ment resides in local churches, or congregations of 
believers who are responsible directly to the Lord 



132 THE CONGREGATIONAL WAY 

Jesus Christ, the One Head of the Church Universal 
and of all particular churches ; but that all churches, 
being in communion one with another as parts of 
Christ's Catholic Church, have mutual duties sub- 
sisting in the obhgations of fellowship. 

''The churches, therefore, while establishing this 
National Council for the furtherance of the common 
interests and work of all the churches, do maintain 
the Scriptural and inalienable right of each church to 
self-government and administration ; and this National 
Council shall never exercise legislative or judicial au- 
thority, nor consent to act as a council of reference." 

It was agreed that the churches should meet in 
National Council every third year and in special ses- 
sion whenever any five of the general associations 
should so request. 

The membership of each National Council is made 
up as follows : The churches shall be represented, at 
each session, by delegates, either ministers or lay- 
men, appointed in number and manner as follows : — 
I. The churches, assembled in their local organiza- 
tions, appoint one delegate for every ten churches in 

their respective organizations, and one for a 
tion^^^^"*^" f^^^tion of ten greater than one half, it being 

understood that wherever the churches of 
any state are directly united in a general organization, 
they may, at their option, appoint the delegates in 
such body, instead of in local organizations, but in 
the above ratio of churches so united. 2. In ad- 
dition to the above, the churches united in state 
organizations appoint by such body one delegate, 
and one for each ten thousand communicants in 
their fellowship, and one for a major fraction thereof; 



ECCLESIASTICAL ORGANIZATIONS 1 33 

3. It being recommended that the number of dele- 
gates be, in all cases, divided between ministers and 
laymen, as nearly equally as is practicable. Each 
state or local organization may provide in its own way 
for filling vacancies in its delegation. 4. Such Con- 
gregational societies for Christian work as may be 
recognized by this Council, and the faculties of Con- 
gregational theological seminaries and colleges, may 
be represented by one delegate each.^ 

At the first meeting of the National Council in 187 1 
the following '' declaration of the unity of the church " 
was adopted as expressing the mind of the Congre- 
gational churches toward ''all the churches of our 
Lord Jesus Christ." 

The members of the National Council, representing 

the Congregational churches of the United States, 

. avail themselves of this opportunity to 

of^U^?^°" renew their previous declarations of faith 

in the unity of the Church of God. 

While affirming the liberty of our churches, as 
taught in the New Testament, and inherited by us 
from our fathers, and from martyrs and confessors of 
foregoing ages, we adhere to this liberty all the more as 
affording the ground and hope of a more visible unity 
in time to come. We desire and purpose to co- 
operate with all the churches of our Lord Jesus 
Christ. 

In the expression of the same catholic sentiments 
solemnly avowed by the Council of 1865 on the 
Burial Hill at Plymouth, we wish, at this new epoch 
of our history, to remove, so far as in us lies, all causes 
of suspicion and alienation, and to promote the grow- 

1 Constitution of National Council, Art. II. 



134 THE CONGREGATIONAL WAY 

ing unity of counsel and of the effort among the follow- 
ers of Christ. To us, as to our brethren, ''There is 
one body and one spirit, even as we are called in one 
hope of our calling." 

As little as did our fathers in their day, do we in 
ours, make a pretension to be the only churches of 
Christ. We find ourselves consulting and acting to- 
gether under the distinctive name of Congregational- 
ists ; because in the present condition of our common 
Christianity, we have felt ourselves called to ascertain 
and do our own appropriate part of the work of Christ's 
church among men. 

We especially desire, in prosecuting the common 
work of evangelizing our own land and the world, to 
observe the common and sacred law, that in the wide 
field of the world's evangelization, we do our work in 
friendly cooperation with all those who love and serve 
our common Lord. 

We believe in "the holy Catholic church." It is 
our prayer and endeavor that the unity of the Church 
may be more and more apparent, and that the prayer 
of our Lord for His disciples may be speedily and 
completely answered, and all be one ; that, by con- 
sequence of this Christian unity in love, the world 
may believe in Christ as sent of the Father to save the 
world. 

At its meeting in Minneapolis in 1892 the following 
resolution was unanimously passed : — 

^^ Resolved, That affiliation with our denomination, 
of churches not now upon our roll, should be welcomed 
Relation upon the basis of the common evangelical 
to other faith, substantial Congregational polity, 
Churches and free communion of Christians, with- 
out regard to forms or minor differences." 



ECCLESIASTICAL ORGANIZATIONS 1 35 

In practical furtherance of the principles thus 
declared, there has been for years a committee ap- 
pointed by the National Council on " Comity, 
Federation and Unity." Proposals for interdenomi- 
national comity have been made to all the denomi- 
nations with which we come in contact in our mis- 
sionary work. These have been fraternally responded 
to by the Home Missionary organizations of the 
Presbyterian and the Reformed churches, with agree- 
ments not to enter upon ground sufficiently occupied 
by each other and for friendly reference of all local 
difficulties which might arise. The federation of 
churches in particular cities and towns has been 
promoted, and in some localities secured, so that the 
organization and location of new churches may be 
after advisement and with the consent of all the 
evangelical churches. Correspondence and confer- 
ence has been held by the Council's Committee with 
other denominations, and in some instances overtures 
made looking toward some form of organic unity with 
those whose faith and polity resembles our own. At 
the time of this writing, two other denominations 
besides our own, have appointed committees which 
have issued a joint communication to their respective 
bodies recommending a union of these denominations 
in a General Council. 

Eleven triennial sessions of this body have been held 

in different cities from Portland, Oregon, to Portland, 

Maine. There were those who at its or- 

Its Value ganization feared lest it should take from 

the freedom of the churches and lead to 



136 THE CONGREGATIONAL WAY 

something like legislative power, but it has been wisely 
guided and restrained. It has been a most valuable 
means of expressing and promoting fellowship in the 
widely scattered churches of our order. It has discussed 
questions vital to our polity. It has given advice, 
sometimes wise and sometimes not so well considered, 
which has been followed or not as it has commended 
itself to the churches. It has not even been obliged 
to be always consistent with itself or the precedents 
which it has created. It has helped greatly in the 
solution of important questions and shown that union 
is possible without uniformity. It will in the future 
be increasingly the rallying place and unifying power 
of the denomination. 

The National council annually issues the Year Book, 
giving the list and statistics of the Congregational 

churches of the United States and of the 
Year Book ministers and licentiates serving them ; also 

the organization of the State and national 
bodies, and of the national missionary societies and 
theological seminaries, with brief but comprehensive 
biographical notices of deceased ministers, and records 
of the ministerial ordinations, installations and dismis- 
sions of the year. 

In 1 89 1 the first International Congrega- 
tional Council was held in London, England, made 
The ^P ^^ delegates from all parts of the 

International world. It included one hundred delegates 
Council from the British Islands, one hundred 
from the United States, and one hundred from all 



ECCLESIASTICAL ORGANIZATIONS 1 37 

Other countries. Although without authority over the 
churches, it manifested the power of unity residing in the 
fellowship which acknowledges "one Lord, one faith, 
one baptism," and its declarations of opinion were re- 
ceived with profound respect. A second International 
Council was held in the United States in the year 
1899. It was somewhat larger than its predecessor 
and was a gathering of great intellectual and spiritual 
power. A provisional committee was appointed to 
prepare for another to be the third in a series of such 
international councils to be '' held periodically at in- 
tervals, of from five to ten years as may from time to 
time appear desirable." 

We have seen the gradual growth of Congregational 
fellowship ; like the natural powers of crystallization, 
it has progressed regularly as the elements to furnish its 
growth and the appropriate conditions have appeared. 
First the churches at Plymouth and Salem, represent- 
ing the two colonies with their contrasted principles 
of Separatism and Puritanism, advised and assisted 
each other informally. Then, as churches of like 
character came to be, the habit grew of recognizing 
the need of each other's support and advice, with the 
system of Ecclesiastical Councils. Then the im- 
portance of stated gatherings for mutual encourage- 
ment and for planning common work was felt and led 
to conferences of neighboring churches. From these 
similar state gatherings grew, formed of representatives 
of either the local conferences or of the churches of 
which they were composed. With the spread of 



138 THE CONGREGATIONAL WAY 

Congregational churches over the length of the United 
States and the breadth of the Continent, the necessity 
of some more general meeting, to be held at longer 
intervals, led to the National Council for the con- 
sideration of questions of interest to all the churches, 
and the feeling of common and fraternal interest at 
last has found expression in the International Councils 
already held and to be held in the future. 

No one of them has authority over any one, but is 
only privileged to advise, with no power of so-called 
discipline save to withdraw fellowship. The handful 
of churches on the Atlantic coast has multiplied to 
6,000 churches over the breadth of North America. 
They had their hindrances to rapid growth for half a 
century by their association with a strongly organized 
denomination, but they have grown with more and 
more confidence in their own mission and in the 
strength of mere fellowship as, next to love and as 
perhaps one of its best expressions, a "bond of per- 
fectness." 



MINISTERIAL ASSOCIATIONS 1 39 

CHAPTER XIII 

MINISTERIAL ASSOCIATIONS 

It is natural that those engaged in similar work, 
especially if by its character they are somewhat 

separated from other men, should desire 
Historical to meet frequently for fellowship and for 

conference on matters of common interest. 
Associations of ministers more or less formal existed 
early in tlie history of this country. A Convention of 
Congregational Ministers in Massachusetts met thus 
very early in connection with the yearly meeting of 
the General Court in May; an organization which is 
still in existence. A fortnightly meeting of ministers 
was held as far back as 1633, but the tendency on 
the part of many to claim undue ministerial authority 
over the local churches made these gatherings sus- 
pected by those who did not share these views, and 
they were therefore intermittent. They have been 
a quite universal and permanent institution throughout 
New England during the last century, though they 
have not generally extended to the West. They were 
in their origin, and are in their maintenance, volun- 
tary organizations, having no authority in any way 
over the churches, or even one another.^ 

These ministerial associations have also become im- 

1 As to the relation of these bodies to the approbation for or 
licensing of candidates for the ministry, see pages 82-84. 



140 THE CONGREGATIONAL WAY 

portant custodians of professional character ; this natu- 
rally, as any club or society of professional 
Professional ^^^^^ would do. Any society must make 
Standing . r j • • j r i 

Its own rules of admission and of exclu- 
sion. A society which can admit can expel. It may 
hmit its membership to pastors, ex-pastors, and other 
ordained Congregational ministers of good repute 
and standing. It may then, under its own rules, 
and for sufficient reasons, remove any such minister 
from its membership. This of course affects his 
good name, but it only deprives him of this limited 
companionship, and, if that be in the compact, of 
that of other similarly organized professional societies. 
It neither controls his standing as a member of a local 
church, nor deprives him of the ministry to which he 
was ordained by act of an ecclesiastical council. 

The only further way in which such a body properly 
affects the ministerial standing of an individual is, as 
it is recognized in some of the states as the channel 
through which the list of Congregational ministers 
reaches the Year Book. And yet it does not seem 
right that a minister, who is a member in good stand- 
ing of a Congregational church, and who has been 
admitted to the ministry by an ecclesiastical council 
representing the fellowship of churches, should lose 
his place on the official record by the action of a pro- 
fessional club or association; and this appears the 
more so, since there is no higher authority in the states 
where the ministerial association is responsible for 
furnishing the list by which his name can be restored. 

Those who believe that ministerial standing should 



MINISTF.RIAL ASSOCIATIONS I4I 

be in the keeping of a ministerial rather than of an 
ecclesiastical body, give as the main reasons for their 
position, (i) that a minister should be tried by his 
peers (meaning by that term doubtless, those who are 
especially familiar with the duties and requirements of 
his office); (2) that the ministers are more deeply in- 
terested than others can be in the maintenance of a 
high standard among those of that class ; (3) that this 
plan has worked well in the past, and, when superseded 
by the ecclesiastical body, the results have been less 
satisfactory. 



142 THE CONGREGATIONAL WAY 

CHAPTER XIV 
ORGANIZATION FOR MISSIONARY WORK 

Most of the organizations through which the Con- 
gregational churches carry on their missionary work 
were in their beginnings union societies, 
Indeperxdent originally proposed by Congregationalists 
Churches ^^^ sustained by contributors connected 
with various evangelical denominations. 
From these societies the other denominations sooner 
or later withdrew to prosecute their work apart, either 
taking with them an equitable share of the field and 
the funds, or leaving the whole work upon the Con- 
gregational churches. These societies thus formed 
expended the contributions intrusted to them and 
reported to the contributors, but the churches, as such, 
were not represented in the election of their officers 
nor in their management. 

The tendency in these late years has been toward 
a closer relation between the churches and these 
agencies. A definite representation in 
A Closer ^j^^-^. jneeti^-igs {qj- organization and busi- 
ness has been allowed in almost every 
case. The fullest expression of this desire was made 
at the session of the National Council at Portland,. 
Maine, in 1901, by the adoption of the following pre- 
amble and resolutions : — 

Whereas, for more than fifteen years the question 
of the best adjustment of our missionary societies to 



ORGANIZATION FOR MISSIONARY WORK 1 43 

one another and to their great work has been con- 
stantly before our churches for discussion ; and 

Whereas, it is most evident that some modification 
of our present system is ahiiost universally desired ; 
and, 

Whereas, there is an imperative need that our 
missionary societies shall have the confidence of all our 
churches so that they shall receive a more generous 
support. 

It is therefore Resolved, (i) That we urge upon all 
our churches the importance of laying added emphasis 
upon the great missionary work at home and abroad 
to which, as Congregationalists, we are pledged. 

Resolved, (2) That each church be requested, by a 
personal canvass, to reach, so far as possible, every 
one of its members with a direct personal appeal for 
some gift to each of our six missionary societies. 

Resolved, (3) That our churclies, so far as practi- 
cable, make the month of October a missionary 
month. 

Resolved, (4) That all our churches should make 
some provision in their Sunday-schools and Christian 
Endeavor societies for educating our young people in 
every department of our missionary work. 

Resolved, (5) That as the pastors are the great 
leaders of the church, we urge that in all ordinations 
and installations the missionary knowledge and interest 
of the candidate should be a matter of faithful 
inquiry. 

Resolved, (6) That we approve of so much of the 
report of the committee of nine as recommends the ap- 
pointment of all salaried officers in our six societies by 
executive boards ; of the plan, so far as practicable, of 
one administrative head ; and of a limited governing 
membership for each of our home societies. 

Resolved, (7) That we would urge the five home 



144 THE CONGREGATIONAL WAY 

societies to try the experiment of a united annual 
meeting, allowing the meeting of the American Board 
to remain unchanged for the present. Having two 
annual meetings each year, one in the East, and one 
in the West, will be one step towards a closer federa- 
tion of all our missionary work. 

Resolved, (8) That we recommend that the execu- 
tive boards of each of our five home societies consider 
the proposition of having an advisory committee of 
seven chosen from their own number, which shall hold 
stated meetings and to which all questions having to 
do with their joint work shall be referred for advice ; 
that with the addition of two representatives from the 
American Board, this advisory committee take such 
measures as they deem advisable, looking to the or- 
ganization in all our conferences and states of mis- 
sionary committees to urge upon the churches the 
adoption of definite and systematic plans of benevo- 
lence, and the appointment of local committees to carry 
these plans into effect. 

Resolved, (9) That we recommend that this advi- 
sory committee of nine be empowered at its discretion 
to employ a secretary who shall devote his time to the 
promotion of systematic benevolence in the interest of 
the six societies of our churches, as outlined in his 
report. 

Resolved, (10) That we recommend that there shall 
be one missionary publication, devoted to all the mis- 
sionary work of our churches, to be published monthly 
and to be equal in literary ability and typographical 
style to the best publications of the day. 

Resolved, (11) That we recommend that our mis- 
sionary societies unite in issuing brief manuals of in- 
struction and information, suitable for permanent use 
in our Sunday-schools, Young People's Societies and 
other organizations. 



ORGANIZATION FOR MISSIONARY WORK 1 45 

Resolved, finally, that in memory of our noble an- 
cestors and what they have wrought in doing founda- 
tion missionary work at home and abroad, and re- 
membering their enthusiastic belief in the Congrega- 
tional polity as in harmony with our national institu- 
tions, it is for us, their children, to push on to larger 
service, showing thereby that we are worthy to repre- 
sent the faith and courage and devotion of the Pil- 
grims. 

The six national missionary societies are named be- 
low, with the distinctive work of each ; the figures are 
taken from reports made in 1902 or 1903. They are 
given in the order of their organization. 

I. The Afnerican Board of Coj7imissioners for 
Foreign Missions^ commonly designated the A. B. 
C. F. M. was organized in 1810, and incorporated 
under the laws of Massachusetts in 181 2. 

It conducts extensive missionary operations in 
Turkey, Bulgaria, India, Ceylon, China, Japan, 
Africa, the Pacific Islands, Austria, Spain and Mexico. 
In these countries not less than 75,000,000 people 
by common understanding with other denominations, 
look to this Mission Board for Christian instruction 
and evangelization. Five hundred and forty-nine 
missionaries sent from this country are conducting the 
work abroad, aided by about 3,600 trained native 
Christian workers. There are nearly 56,000 com- 
nmnicants in the native churches and 61,000 pupils in 
the mission schools. Sixteen collegiate and twelve 
theological institutions are connected with the 
foreign work in which some 4,000 students are in 



146 THE CONGREGATIONAL WAY 

training for Christian leadership among their own 
people. 

Large mission hospitals and dispensaries are main- 
tained in various countries in which annually over 
350,000 patients are treated. Extensive publication 
operations are carried on in the form of weekly and 
monthly periodicals as well as text-books and a gen- 
eral permanent Christian literature in some twenty-five 
languages which are understood by not less than 200,- 
000,000 people. Large orphanages are directed in 
Turkey and India and varied industrial and self-help 
operations are supervised in an increasing number of 
its missions. 

The Board with the Woman's Boards publish in this 
country The Missionary Herald^ Mission Day springy 
Life and Light, and Mission Studies y all monthlies. 
The three Woman's Boards located respectively in 
Boston, Massachusetts, Chicago, Illinois, and Oak- 
land, California, are auxiliary societies. The Board 
has district secretaries in New York City, Chicago 
and San Francisco. Contributions should be sent to 
the treasurer and all general correspondence should be 
addressed to the secretaries of the American Board, 
Congregational House, Boston, Mass. 

2. The Congregational Education Society^ organ- 
ized in 1816, — Its work is fourfold : (i) To aid stu- 
dents in their preparation for the ministry. About 
one hundred and fifty persons receive such needed 
assistance annually. (2) To aid in establishing and 
sustaining colleges and academies on home missionary 
ground. Four colleges and twenty-three academies 



ORGANIZATION FOR MISSIONARY WORK 1 47 

are on its list. (3) To aid in supporting common and 
secondary schools among the Mormon and Spanish- 
American population of Utah and New Mexico. (4) 
To aid in supporting theological seminaries. 

To aid its work, contributions should be sent to the 
treasurer at the Congregational House, Boston. To 
secure aid for a student or for an institution, apply to 
the secretary at the Congregational House, Boston. 

3. The Congregational Home Missionary Society y 
organized in 1826. — Including the work of its auxil- 
iaries, it supports general missionaries and aids in the 
support of missionary pastors, nearly two thousand in 
all. These preach regularly in our own or in other 
languages in more than twenty-five hundred places, 
located in nearly every state and territory of our land. 
The states which contribute enough to support their 
own home missionary work are organized with their 
own officers and boards of directors, and as auxiliaries 
send their surplus funds to the National Society. In 
other states and territories the society appoints and 
sustains superintendents of its work. It publishes 
The Ho7ne Missiofiary each month, giving informa- 
tion as to its work and needs. 

To secure its aid in sustaining a pastor, or in other 
home missionary work, application should be made in 
auxiliary states to the state secretary, in all others to 
the secretary for correspondence at the office of the 
Society, Fourth. Avenue and 2 2d Street, New York 
City. 

4. The Congregational Sunday-School and Pub- 
lishing Society ^ organized in 1832. — Through its Mis- 



148 THE CONGREGATIONAL WAY 

sionary Department it supports from forty to fifty 
superintendents and missionaries, who organize on an 
average about 500 new Sunday-schools each year in 
needy places, aiding about 1,000 others with visits 
for reorganization and stimulation, and with grants of 
literature. An average of more than fifty Congrega- 
tional churches grow each year out of the schools 
thus planted. The Pilgrim Sunday-School Missio7iary 
publishes each quarter statements and illustrations of 
its work. 

Besides this missionary work, the Society conducts 
three business houses, publishing helps on the Sun- 
day-school lessons, books for Sunday-school libraries, 
record books for churches and Sunday-schools, and 
other books. From the profits of the business it con- 
tributes several thousands of dollars annually to the 
missionary work. 

Where aid is needed, application should be made to 
the superintendent in the State, to whom contributions 
may also be sent. In other cases correspondence and 
contributions should be sent to the secretary and treas- 
urer at the Congregational House, Boston. 

5. The American Missionary Association^ organ- 
ized in 1846. — Its work is (i) among the Negroes of 
the Southern states, 8,000,000 ; (2) among the 
North American Indians, 240,000; (3) among the 
Chinese and Eskimos in America; (4) among the 
Mountain Whites of the South, 2,000,000 ; (5) among 
the people of the new island territory of Porto Rico, 
representing a million inhabitants. It supports and 
aids 107 schools, of which forty-three are Normal 



ORGANIZATION FOR MISSIONARY WORK 1 49 

schools to prepare teachers, and six institutions for 
higher education to equip and furnish those who shall 
be leaders to be pastors of churches and teachers of 
higher schools. The industries are taught in connec- 
tion with these schools. It has five theological schools 
for the preparation of young men for the gospel min- 
istry. It employs about 749 teachers and mission- 
aries. The American Missionary is its monthly 
publication. 

Contributions should be sent to the treasurer, and 
correspondence to the secretaries, at the Congrega- 
tional Rooms, Fourth Avenue and 2 2d Street, New 
York City. 

6. The Congregational Church Building Society y 
organized in 1853. — Its work is to pay last bills for 
young churches which cannot build without aid, either 
by a grant, or by a loan to churches which can pay it 
back in a specified time. Aid from the Parsonage 
Fund is by loan, repaid in quarterly payments through 
five years. A first mortgage for the whole amount of 
aid is taken as a safeguard to the church and to pre- 
vent aHenation of funds. In 1902, ninety-three 
churches and forty-four parsonages were built. Dur- 
ing the history of the society over 3,400 churches 
have been built with this aid, and more than 840 
parsonages, in fifty states and territories. Its work is 
set forth in The Church Building Quarterly. 

Applications for aid should be made to the secre- 
tary or treasurer, 105 East 2 2d Street, New York. 
Contributions may be sent to the treasurer or to the 
field secretaries in Boston, Chicago or San Francisco. 



150 THE CONGREGATIONAL WAY 

The National CounciV s Mmisterial Relief Fund 
also has a place in our Year Book and a claim on 
our churches. Organized by the Council in Worces- 
ter, Massachusetts, October, 1886, by the appointment 
of a standing committee and authorizing '' the treasurer 
of the trustees of the Council to receive the Knowles 
legacy, and any other funds intrusted for any depart- 
ment of relief for disabled ministers and the widows 
and orphans of deceased ministers." The entire 
care of this work was committed to the trustees by 
the Council in Portland, Maine, October, 1901. In 
addition to the Knowles legacy of ^10,000, other 
sums have been received until the permanent fund, 
which it is desired shall soon be increased to at 
least ^1,000,000, is now about ^131,000. Besides 
there have been distributed ^51,548.90 to bene- 
ficiaries. 

This fund, though national, cooperates with state 
organizations existing for the same purpose, supple- 
menting their grants when necessary and aiding those 
who do not come within the rules governing state 
grants. It especially cares, however, for those whose 
service has been in states which do not have local 
ministerial aid organizations. 

Correspondence, relating to information, literature 
and grants should be addressed to the secretary. 
Fourth Avenue and 2 2d Street, New York, and con- 
tributions should be sent to the treasurer, Hartford, 
Connecticut. 

Besides the publications of these societies indicated 
above, they unite in the publication of Congregational 



ORGANIZATION FOR MISSIONARY WORK I51 

Work, in which they give the freshest and most im- 
portant news from the missionary fields, furnishing 
ten monthly numbers for ten cents to churches which 
subscribe for families, or to those subscribing in clubs 
of ten or more. 



APPENDIX 



# 



HOW TO ORGANIZE A CONGREGATIONAL 
CHURCH > 

Any group of Christian people who desire to do so 
have full power to organize a church, elect officers, and 
choose and call a minister. The church thus fonned 
would be independent. To obtain the fellowship and co- 
operation of other churches, which they will certainly 
need, they should either ask their aid and counsel in or- 
ganizing, or, if already organized, should seek formal 
recognition by them, and their expressed fellowship. 

I. Organizing with the Aid of a Council. 

The steps in effecting the organization, after such in- 
formal consideration and discussion as may have occurred, 
are as follows : — 

1. At a meeting of those interested in such a move- 
ment, a chairman and a clerk should be chosen as tem- 
porary officers. The clerk should preserve the record of 
the call for this meeting and of all votes passed and com- 
mittees appointed. The object of the meeting should be 
stated, and after prayer the opportunity and duty con- 
sidered. It should be made clear that the establishment 
of a Congregational church is for the best interests of 
those concerned and for the good of the community. 
This being evident, 

2. A list of the proposed members should be prepared, 
either immediately or by reference to a committee, specify- 
ing those who desire to come on confession of their faith, 
and those who bring letters from other churches or satis- 
factory substitutes therefor. When this list is completed 
it may be approved at onc^»This vote may be taken 

1 From the Council Manual. 
155 



156 THE CONGREGATIONAL WAY 

separately upon each name reported if so ordered by the 
meeting. Only those thus included should take part in 
the further proceedings. 

3. It may then be 

Voted, That we are ready to proceed to take the neces- 
sary steps toward the organization of a church of the 
Lord Jesus Christ upon Congregational principles. 

4. A form of covenant, a statement of Christian 
doctrine and a form for the reception of members as the 
basis of the proposed church, and also by-laws for the 
permanent regulation of its affairs are now to be prepared 
or selected. The forms given in this manual for all these 
purposes are recommended, and may be accepted if satis- 
factory. For this purpose the following votes will be nec- 
essary : — 

Voted, (i) That the covenant, statement of Christian 
doctrine and form for the reception of members given in 
" The Council Manual" be accepted. 

Voted, (2) That we accept the code of by-laws given 
in " The Council Manual," amended as follows : — 

[i] By filling the several blanks occurring therein, as 
follows : — 

a. In Article I, by inserting the name of the church, 
namely (name). 

b. In Article V, Sect, i (3), by inserting the num- 
ber of the deacons, namely (number). 

c. In Article VIII, Sect. 2 (3), by inserting the date 
of the annual meeting, namely (date) . ^ 

d. Article VIII, Sect. 2 (5), by inserting the number 

1 It is desirable that this should be placed as soon after the close of the cal- 
endar year as possible, to which date the annual reports should be 
brought. This will be a great help in the prompt publication of the denom* 
inational statistics. 



Method of organizing 157 

of members necessary to constitute a quorum, namelj 
(number) . 

[2] In regard to financial administration : 

a. By accepting in Article V, Sect, i (7), either the 
paragraph relating to Trustees or that relating to the 
Prudential Committee and excluding the other; or by 
cancelling both. If the paragraph relating to Trustees is 
retained, by inserting the number of Tmstees, which 
should be either three, six, or nine. 

b. By accepting in Article VI one of the two names, 
*' Trustees" or " Prudential Committee," and excluding 
the other ; or by substituting for this article the form given 
in the foot-note thereto. 

5. If desired, it may here be 

Voted, That we approve " The Council Manual " as a 
whole, including the documents and by-laws already 
approved by vote, and that it shall be the manual of this 
church upon its organization. 

6. It should then be 

Voted, That the covenant, statement of doctrine, form 
for the reception of members, and by-laws now approved 
shall go into effect immediately upon the formal organiza- 
tion of the church by covenant. 

[If it be deemed expedient, instead of acting at once upon 
the list of members, the form of covenant, the statement of 
doctrine, the form for the reception of members, and the 
code of by-laws, two committees may be appointed, the one 
to report the list of members, and the other to report upon 
the remaining subjects here mentioned, which committees 
may report at once or at an adjourned meeting.] 

7. When the by-laws have been adopted, a clerk and 
two or more deacons, as determined by the by-laws, should 
be chosen by ballot, their term of service to begin v/itb 
the formal organization of the church. 



158 THE CONGREGATIONAL WAY 

In the first election of deacons a preliminary vote should 
be passed, according to the number of deacons to be 
elected, in form as follows : — 

Voted, (i) That we now proceed to elect one deacon to 
serve until the next annual meeting, one to serve until the 
end of one year from the next annual meeting, and one until 
the end of two years from the next annual meeting, etc. 

Voted, (2) That this election of officers go into effect 
upon the formal organization of the church. 

8. It is to be noted that the proceedings thus far are pre- 
liminary to the actual organization of the church, simply 
determining the basis on which that organization shall take 
place. It is the custom of the Congregational churches 
that an ecclesiastical council be called by those desiring to 
form a new church, which council, composed of neighbor- 
ing Congregational churches, considers the need and 
opportunity of the proposed church and examines into the 
statement of Christian doctrine and polity which has been 
approved, and, if the result be favorable, assists in com- 
pleting the organization and extends to it the fellowship of 
the Congregational churches. Such council should consist 
of a moderate number of churches, which should be of 
those near at hand, if practicable. A small number of 
individuals whose advice, from their official or special 
relation, it may be desirable to obtain, may also be invited 
as a part of the council. 

For calling such a council the following votes should be 
passed : — 

Voted, (i) That a council of Congregational churches 
be requested to meet to aid in completing our organization 
as a church and to extend to us the fellowship of the 
Congregational churches. 

Voted, (2) That the following-named churches and 
individuals be invited to constituie said council, namely 
(names). 



METHOD OF ORGANIZING 159 

Voted, (3) That the form of letter missive given in 
** The Council Manual " for convening such a council and 
marked (Form A) be adopted. 

Voted, (4) That a committee, namely [ ] 

be appointed to issue the letters missive, inserting therein 
such date as may seem desirable ; and that this committee 
present for us to the council the proper records, papers, and 
statements. 

9. When the council is assembled and organized for 
business, those who have invited the council to meet 
should first represent the need for and opportunity of the 
proposed church. 

10. They should then present the list of proposed 
members, the statement of Christian doctrine, covenant, 
form for the reception of members and by-laws, and the 
votes by which they have agreed to adopt them. It is 
assumed that this preparatory work has been done in the 
manner fully suggested in the p^^eding sections. If any 
part of it has been omitted, the proposed church may at 
once take the action necessary if the council approve. 

11. The council should examine, either through a 
committee or otherwise, the papers presented, the action 
already taken, and the proposed list of members. The 
council should then vote whether to approve and proceed 
to complete the organization. If the vote be favorable, 

12. After prayer, 

Those who have never before made public confession of 
faith in Christ will now make that confession, the mod- 
erator saying : — 

" Do you now publicly confess your faith in Jesus Christ, 
accepting him as your Lord and Saviour, and do you desire 
now to come into fellowship with his people in the forma- 
tion of this church ? " 

Each one will answer, ' ' I do." 



160 THE CONGREGATIONAL WAY 

13. Baptism will here be administered to those who 
have not been previously baptized, which should be done 
by an ordained minister. 1 

14. All the proposed members, their names being read, 
should then agree to the following covenant or its equiv- 
alent, as previously approved by them and now read by 
the moderator, which is the permanent covenant of the 
church : — 

Acknowledging Jesus Christ to be our Saviour and Lord, 
and accepting the Holy Scriptures as our rule of faith and 
practice, and recognizing the privilege and duty of uniting 
ourselves for Christian fellowship, the enjoyment of Chris- 
tian ordinances, the public worship of God, and the ad- 
vancement of his kingdom in the world, we do now, in the 
sight of God and invoking his blessing, solemnly covenant 
and agree with each other to associate ourselves to be a 
church of the Lord Jesus Christ, as warranted by the 
Word of God. 

We agree to maintain the institutions of the gospel, to 
submit ourselves to the orderly administration of the 
aifairs of this church, and to walk together in brotherly 
love. 

And this we do depending upon the aid of our heavenly 
Father, who so loved the world that he gave his only 
begotten Son for our salvation, and of Jesus Christ, who 
hath redeemed us with his blood, and of the Holy Spirit, 
our Comforter and Guide. 

15. After appropriate prayer, the moderator should at 
once declare that the church is now duly constituted, and 
that according to the vote of its members, the statement 
of Christian doctrine, the form for the reception of mem- 
bers, and the by-laws, as previously approved, do now go 
into effect, and that the officers previously selected do now 
enter upon their respective duties. 

1 It is to be understood that the mode of baptism is not arbitrarily pre» 
scribed in our Congregational churches. 



METHOD OF ORGANIZING 161 

i6. The fellowship of the churches should then be ex- 
tended by the moderator, or by some other person appointed 
by the council. 

[It is customary at such times to have other religious 
services, often including a sermon.] 

Note. — The clerk should copy in full into the record 
book of the church the covenant, form of reception, state- 
ment of doctrine, and by-laws. It is especially desirable 
that the record of all the meetings connected with the 
organization of the church should be entered in full in the 
permanent record book, i 

17. To secure enrolment in the permanent list of the 
recognized Congregational churches, application for mem- 
bership should be made to the local conference or associa- 
tion of churches within whose bounds the church is 
situated. This makes the connection with the denomina- 
tion complete. 

II. Organizing without the Aid of a Council. 

The method previously laid down was formerly the only 
customary method of organizing a Congregational church. 
It still has the advantage of obtaining the wisdom of 
neighboring churches as to the advisability of the proposed 
organization, secures the active sympathy of the churches 
in needed cases, and prevents mistakes in the proceedings 
and form of organization. It is to be commended in all 
practicable cases. 

But in exceptional cases where the immediate convening 
of a council is difficult, a church can be organized by 

* The Pilgrim Church Record and Register, sufficient for a church of three 
hundred members, is published by the Congregational Sunday-School and 
Publishing Society for this purpose, and may be procured from the Boston of 
Chicago agencies, or through the State Superintendents. Price, $2.00 and 
postage. 



162 THE CONGREGATIONAL WAY 

those associating, and the formal recognition and fellow- 
ship of the Congregational churches may be secured at a 
later date. 

In such cases it will be wise to obtain the presence and 
counsel of some pastor of experience and standing, or of 
some official connected with our missionary work. 

The action and votes set forth under paragraphs i-y 
should be carefully followed. 

It should then be 

Voted, That we are ready to enter into covenant with 
one another as a church. 

These steps having been taken, the church may immedi- 
ately or at some appointed time be constituted in the 
following manner : — 

1. The members who have agreed to organize should 
select one of their own number, or some ordained Congre- 
gational minister from without, as moderator, to preside 
at this service, the temporary clerk still acting as clerk. 

2. The moderator should now proceed according to the 
order to be followed by the moderator of a council, as set 
forth in paragraphs 12-15; but he has no authority or 
power to extend the fellowship of the churches. 

III. How AN Organized Evangelical Church can 
OBTAIN Fellowship. 

In obtaining the fellowship of the churches such a church 
should, at the earliest practicable moment, secure its 

I . Recognitio7t by Cou7icil. — When a church has been 
formally organized by those constituting it, or when any 
other organized evangelical church desires to be received 
into fellowship, it may call a council of Congregational 
churches for this purpose. ^ 

1 For form of letter missive suitable for this purpose see Form B in this 
manual. 



METHOD OF ORGANIZING 163 

The council, when assembled, will consider the applica- 
tion, and if the evangelical character and orderly organiza- 
tion of the church be found satisfactory, recognition and 
reception into fellowship may be effected by vote, and a 
public service held, in which the right hand of fellowship 
of the Congregational churches extended to the church 
applying is the important and significant part. 

2. Enrolment by Association or Conferetice. — Even in 
scattered communities it is seldom impossible to convene 
a council which will be greatly helpful to the new enterprise 
and to the whole community. If it be practically impos- 
sible to call a council either for organization or recognition, 
as is sometimes the case where the churches are widely 
separated, application to be received into fellowship may 
be made to an association or conference of Congregational 
churches, which, on the same conditions which would 
satisfy a council, may vote to place the new church on its 
roll, and thus extend to it the fellowship of the churches. 

IV. Application for Incorporation. 

In case the church is to become a corporate body, the 
object which is to be stated in the application for incor- 
poration and which in some States would be regarded as 
the constitution of the church, should read as follows : — 

The object of this organization is the promotion of 
Christian instruction and the support of the public wor- 
ship of God in accordance with the doctrines and polity 
of the churches represented in the National Council of the 
Congregational churches of the United States. 



II 

BY-LAWS » 



ARTICLE L 

NAME. 

This Church shall be called the 

Congregational Church of 

ARTICLE II. 

COVENANT. 

The covenant by which this Church exists as a distinct 
body, and which every member accepts, is as follows : — 

Acknowledging Jefeus Christ to be our Saviour and Lord, 
and accepting the Holy Scriptures as our rule of faith and 
practice, and recognizing the privilege and duty of unit- 
ing ourselves for Christian fellowship, the enjoyment of 
Christian ordinances, the public worship of God, and the 
advancement of his kingdom in the world, we do now^ in 
the sight of God and invoking his blessing, solemnly cov- 
enant and agree with each other to associate ourselves to 
be a Church of the Lord Jesus Christ, as warranted by the 
Word of God. 

We agree to maintain the institutions of the gospel, to 
submit ourselves to the orderly administration of the 
affairs of the Church, and to walk together in brotherly 
love. 

And this we do depending upon the aid of our heavenly 
Father, who so loved the world that he gave his only be- 
gotten Son for our salvation, and of Jesus Christ who hath 
redeemed us with his blood, and of the Holy Spirit our 
Comforter and Guide. 

1 From the Council Manual 
164 



BY-LAWS 165 

ARTICLE III. 

CHARACTER. 

Section i. Polity. Its government is vested in the 
body of believers who compose it. It is subject to the 
control of no other ecclesiastical body, but it recognizes 
and sustains the obligations of mutual counsel and coop- 
eration which are common among Congregational churches, 
and it is in fellowship with all churches which acknowledge 
Jesus the Christ to be their divine Redeemer and Lord. 

Sect. 2. Doctrine. It receives the Scriptures as its 
authority in matters of faith and practice. Its understand- 
ing of Christian truth as contained therein is in accord 
with the belief of the Congregational churches of the 
United States, and substantially as set forth by unanimous 
vote of the National Council of 1865, or by the National 
CounciPs Commission in 1883, i^i the form authorized to 
be printed in this Manual.^ 

ARTICLE IV. 

MEMBERSHIP. 

Section i. Qualifications. Its membership consists 
of such persons as confess Jesus Christ to be their Saviour 
and Lord, and who, (i) after due examination, either by 
the Church Committee or by the Church itself, as to their 
Christian experience, and, if coming from other churches, 
as to their letters of dismission and recommendation or 
satisfactory substitutes therefor, and (2) after proposal 
from the pulpit on some Lord's Day prior to that of their 
reception, (3) have been accepted by vote of the Church 
and, having been baptized, (4) enter into its Covenant 
and subscribe to its By-Laws, and are form.ally received 
into its fellowship. 

1 See pages 176-180 



166 THE CONGREGATIONAL WAY 

Sect. 2. Reception. The reception of members shall 
ordinarily be upon some Lord's Day when the Lord's Sup- 
per is administered, and shall be in the form appended to 
these By-Laws.^ 

Sect. 3. Duties. Members are expected, first of all, 
to be faithful in all the spiritual duties essential to the 
Christian life ; and also to attend habitually the services 
of this Church, to give regularly for its support and its 
charities, and to share in its organized work. 

Sect. 4. Rights. Such members as are in full and 
regular standing, and do not hold letters of dismission 
and recommendation, and have attained the age of twenty- 
one years, and such only, may act and vote in the trans- 
actions of the Church. 

Sect. 5. Termination. The continuance of member- 
ship shall be subject to the principles and usages of the 
Congregational churches, and especially as follows : — 

(i.) Any member in good and regular standing who 
desires a letter of dismission and recommendation to any 
other evangelical church is entitled to receive it upon his 
written request. In case of removal to another commun- 
ity he should promptly make such request. This letter 
shall be valid as a recommendation for only one year 
from its date, unless renewed, and this restriction shall be 
stated in the letter. 

(2.) If a member desires to join a religious body with 
which this Church is not in fellowship, or which would 
not receive its letter, the Church may, at his request, 
give him a certificate of his good standing and terminate 
his membership. 

(3.) If a member in good standing request to be re- 
leased from his covenant obligations to this Church for 
reasons which the Church may finally deem satisfactory, 

"^ See pages 181-185 



BY-I.4WS 167 

after it shall have patiently and kindly endeavored to 
secure his continuance in its fellowship, such request may 
be granted and his membership terminated. 

(4.) The Church may also, after due notice and hear- 
ing and kindly effort to make such action unnecessary, 
terminate the membership of persons for the space of two 
years non-resident, or for the same space of time not 
habitually worshiping with the Church, or for the same 
space of time not contributing to its support according to 
the system prescribed by the Church or in some way 
satisfactory thereto. 

(5.) Should a member become an offence to the 
Church and to its good name by reason of immoral or un- 
christian conduct, or by persistent breach of his covenant 
vows, the Church may terminate his membership, but 
only after due notice and hearing, and after faithful efforts 
have been made to bring such member to repentance and 
amendment. 

(6.) The membership of no person shall be terminated 
(except by letter) at the meeting when the recommen- 
dation for such action is made. 

Sect. 6. Restoration. Any person whose member- 
ship has been terminated may be restored by vote of the 
Church, if for any offence, upon evidence of his repent- 
ance and reformation, or, if on account of co)itinued 
absence, upon satisfactory explanation. 

ARTICLE V. 

OFFICERS AND COMMITTEES. 

Section i. The officers and committees shall be as 
follows : — 

(i.) A Pastor, to be chosen and called by the Church 



168 THE CONGREGATIONAL WAV 

whenever a vacancy occurs, and to be installed by Council 
when the Church and Pastor shall so agree. 

(2.) A Clerk, to be chosen at each annual meeting to 
serve for one year and until his successor shall be chosen 
and qualified. 

(3.) . . . Deacons, one of whom shall be elected at 
each annual meeting to serve for a number of years equal 
to the number of deacons.^ 

(4.) A Treasurer, to be chosen at each annual meeting 
to serve for one year and until another shall be chosen in 
his stead. 

(5.) A Superintendent of the Sunday-school, to be 
chosen at each annual meeting. 

(6.) A Church Committee, to act with regard to the 
spiritual concerns of the Church, which shall consist of 
the above-named officers. 

(7.) [If the Church property and the support of public 
worship are to be in the hands of the Church] : — 

A Board of . . . Trustees, one third of whom shall be 
elected at each annual meeting to serve for three years 
and until their successors shall be appointed, to hold in 
trust the property of the Church, if the laws of the State 
so require, and to manage its financial and business 
affairs, — always under the direction of the Church.* 

1 In organizing a church the Deacons should be elected to serve for one, 
two, three, or more years, respectively, according to the number of Deacons. 
This section may be suitably altered to meet the preference of any church 
in regard to term of office. The fraction of a year up to the next annual 
meeting should be regarded as a full year. In accordance with the practice 
of some churches, the following may be added by special vote if the Church 
so desires : — 

" No person shall be eligible to reelection as Deacon, after serving a full 
term as such, until after an interval of one year." 

' As to the election of these officers the Church should carefully consider 
the laws of the State in which it is situated. 



BY-LAWS 169 

OR 

A Prudential Committee, which shall consist of three or 
more as may be determined at the time, to have charge, 
under the direction of the Church, of its financial and 
business affairs, to be chosen at each annual meeting, and 
to serve for one year. 

(8.) All the officers and committees named in the 
above sections shall be elected by ballot, and all elections 
shall be determined by a majority of the votes cast by the 
members present who are qualified to vote. 

(9.) The Church may also choose a Music Committee 
and such other committees as it may deem advisable. 

Sect. 2. The Pastor shall have in charge the spiritual 
welfare of the congregation; he shall preach the Word 
and have in his care the stated services of public worship, 
and shall administer the sacraments. He shall preside 
at all meetings of the Church, except as limited in Article 
VIII, Sect. 2 (4), relating to business meetings. 

Sect. 3. The Clerk shall keep a complete record of 
the transactions at all business meetings of the Church, 
which shall be read for approval at the next following 
special business meeting, and also of the Church Com- 
mittee and of the Prudential Committee, or of the Board 
of Trustees, if either of these bodies shall be chosen. 
He shall secure the signatures of members to the By-Laws, 
and keep a register of their names with dates of admission 
and dismission or death, together with a record of bap- 
tisms. He shall also notify all officers, members of com- 
mittees, and delegates of their election or appointment. 
He shall issue letters of dismission and recommendation 
voted by the Church, preserve on file all communications 
and written official reports, and give legal notice of all 
meetings where such notice is necessary, as indicated in 



170 THE CONGREGATIONAL WAY 

these By-Laws. The Clerk shall be sworn if required by 
the law of the State. 

Sect. 4. The Deacons shall provide for the Lord's 
Supper and aid in its administration, and shall care for the 
poor, calling upon the Treasurer, by vote as a board, at 
their discretion, for any funds in his possession held for 
these purposes. 

Sect. 5. The Church Committee shall examine and 
propound candidates for admission to the Church, shall 
provide for the supply of the pulpit in any vacation of the 
Pastor, shall decide on objects for regular or special collec- 
tions when the Church has not acted thereon, shall have 
regard to discipline as provided in the article relating to 
that subject, and shall be watchful for the spiritual inter- 
ests of the Church o It shall make a written report at 
each annual meeting of the matters under its charge. 

Sect. 6. The Treasurer shall keep separate accounts 
as follows : — 

(a) Of all moneys contributed at the Lord's Supper, 
which shall be primarily devoted to the relief of the poor, 
and which contributions, together with all other moneys 
given for that purpose, he shall hold subject to the order 
of the Board of Deacons, {d) Of all moneys raised for 
the objects of Christian benevolence, to be paid by him 
to the several persons or societies entitled thereto. (^) 
Of all moneys received by him for the support of public 
worship or of any department of church work, to be paid 
out on the order of the Church or of any persons or com- 
mittees authorized by the Church therefor. 

All the Treasurer's accounts shall be kept distinct from 
all other accounts, and all deposits made, and all checks 
drawn by him shall be in the name of the Church. 

He shall make an annual writtea report in detail of 



BY-LAWS 171 

his receipts and expenditures, properly audited by some 
person previously appointed by the Church. 

Sect. 7. The Superintendent of the Sunday-school 
shall have the general oversight and direction of the 
school, and shall conduct its aifairs upon such general 
plans and in such methods as may be approved by the 
Church Committee. 

He shall, at the annual meeting of the Church, present 
a written report of the work of the school during the year, 
with such recommendations as he may deem wise. 

ARTICLE VI. 

PROPERTY AND FINANCES.* 

The Trustees or Prudential Committee shall have the 
actual care of the place of worship, but shall have no 
power to buy, sell, mortgage, lease, or transfer any prop- 
erty without a specific vote of the Church authorizing such 
action. They shall provide, under the direction of the 
Church, for the raising of money for the support of its 

* The form of administration here proposed is prepared to meet the needs 
of incorporated churches in different States. Such a church should adopt, 
according to its circumstances, one of the two names given and cancel the 
other. •' Trustees " will be proper where that name is required by law and 
where the Church is not connected with any parish. In some States the 
Trustees hold the property for the church. " Prudential Committee " will 
be proper for an incorporated church not connected with any parish or re- 
ligious society nor existing in a State where Trustees are required by law. 
In the case of a church not incorporated connected with an existing parish 
or religious society which controls the support of public worship, as is still 
somewhat extensively found in the older States, the following should be 
substituted for this article : — 

"The Church shall from time to time appoint committees to cooperate 
with the parish or religious society with which it is or may be connected iu 
the selection or the dismissal of a Pastor or in the furtherance of other joint 
interests." 



172 THE CONGREGATIONAL WAY 

public services, shall have general charge of its finances 
other than moneys contributed at the Lord's Supper or for 
any charitable or benevolent objects, shall authorize and 
direct the Treasurer as to the payment of moneys under 
their control, shall provide for the proper auditing of his 
accounts unless the Church shall appoint an auditor, and 
may, at their discretion, call meetings of the Church for 
matters with which they are concerned. They shall make 
at the annual meeting a detailed report in writing of all 
their transactions during the year. 

If the Church shall elect Trustees, this body shall hold 
in trust any property so required to be held by the laws of 
the State. 

ARTICLE VII. 

ORGANIZATIONS. 

The Church regards as integral parts of itself all organi- 
zations formed for the purposes of ministration and 
which use the facilities of the Church property. Of all 
such organizations the Pastor shall have general oversight, 
and the Church will expect a report from each at its 
annual meeting.^ 

ARTICLE VIII. 

MEETINGS. 

Section I. For Worship, (i.) Public services shall 
be held statedly on the Lord's Day and on some regular 
evening of each week. 

1 It has been found advantageous in some churches to provide for occa- 
sional or stated meetings of the heads of all the several departments of Chris- 
tian work for consultation, to insure unity in work and to avoid possible 
interference of plans and appointments. This is frequently called the 
Pastor's Council. 



BY-LAWS 1 73 

(2.) The Lord's Supper shall be celebrated at such 
regular dates as the Church may, from time to time, de- 
termine ; and unless otherwise ordered, upon the first 
Lord's Day of each alternate month beginning with Jan- 
uary The midweek meeting next preceding shall be 
devoted to a Preparatory Service. 

(3.) Occasional religious meetings may be appointed 
by the Pastor at his discretion, or by vote of the Church. 

Sect. 2. For Business, (i.) At any of the regular 
meetings for worship the Church may, without special 
notice, act upon the reception of members previously 
propounded or upon the dismissal of members to other 
churches, and upon the appointment of delegates to councils 
and conferences of churches, but not upon other business. 

(2.) The Pastor may, and shall, when requested by 
the Church Committee, call from the pulpit special busi- 
ness meetings, the particular object of the meeting being 
clearly stated in the notice. 

Special meetings of the Church shall also be called by 
the Clerk upon the written application of any five adult 
members specifying the object thereof, which notice shall 
be read at the public service on the Lord's Day next pre- 
ceding the day fixed for such meeting. No special meet- 
ing shall be held on the same day on which the notice is 
given. 

(3.) The annual meeting of the Church shall be held 

on^ 

at which time the annual reports shall be presented and 
officers elected, and such other business transacted as 
may be specified in the call or authorized in the By-Laws. 
This meeting shall be called by the Clerk in the manner 
specified in the paragraph next preceding. 
1 See foot-note p. 152 



174 THE CONGREGATIONAL WAY 

(4.) At all meetings for business called by the Clerk, 
a chairman shall be chosen by vote of the Church but at 
all other meetings the Pastor shall preside, except that in 
his absence, or when the business relates to himself, the 
Church shall elect a chairman. 

(5.) At the annual and all special meetings . . . 
members shall be necessary to constitute a quorum for the 
transaction of business. 

ARTICLE IX. 

DISCIPLINE. 

Section i . Should any unhappy differences arise be- 
tween members, the aggrieved member shall follow, in a 
tender spirit, the rules given by our Lord in the eighteenth 
chapter of the Gospel according to Matthew. 

Sect. 2. Should any case of gross breach of covenant, 
or of public scandal, occur, the Church Committee shall 
endeavor to remove the offence, and if such effort fail shall 
report the case to the Church. 

Sect. 3. If the Church vote to entertain a complaint, 
which must be made in writing, it shall appoint a reason- 
able time and place of hearing and notify the person in 
question thereof, furnishing him with a copy of the charges. 

Sect. 4. At such hearing, the accused member may 
call to his aid any member of the Church as counsel. If 
he shall not present himself at the time appointed, or give 
satisfactory reasons for his neglect so to do, the Church 
may proceed in his absence. 

Sect. 5. All such proceedings should be pervaded by 
a spirit of Christian kindness and forbearance, but should 
an adverse decision be reached, the Church may proceed 
to admonish or to declare the offender to be no longer in 
the membership of the Church. 



BY-LAWS 175 

Sect. 6. In case of grave difficulty the Church will 
be ready, if requested, to ask advice of a mutual council. 

ARTICLE X. 

AMENDMENTS. 

These By-Laws may be amended by a three-fourths vote 
of the members present and voting at any annual meeting 
of the Church, or at a meeting specially called for that 
purpose, the proposed amendment being inserted in the 
call ; but no change shall be made in Articles II and III, 
entitled "Covenant" and "Character," except at an 
annual meeting, and by a three-fourths vote of all the 
members of the Church entitled to vote, said proposed 
change having been laid before the Church in writing at a 
business meeting not less than one month before the time 
of the proposed action, and read from the pulpit on the 
Lord's Day next succeeding such proposal. 



Ill 

CONGREGATIONAL STATEMENTS OF 
DOCTRINE 



The Burial Hill Declaration of Faith adopted 
BY THE National Council, 1865. 



Recognizing the unity of the Church of Christ in all the 
worldy a7id knowing that we are but one branch of Chrisfs 
people, while adhering to our peculiar faith and ordery 
we extend to all believers the hand of Christian fellowships 
7ipon the basis of those great fundamental truths in which 
all Christians should agree. With them we confess our 
faith in God, the Father, the Son, and the Holy Ghost, 
the only living and true God ; in Jesus Christ, the incar- 
nate Word, who is exalted to be our Redeemer and King; 
and in the Holy Comforter, who is present in the Church 
to regenerate and sanctify the soul. 

With the whole Church we confess the common sinful- 
ness and ruin of our race, and acknowledge that it is only 
through the work accomplished by the life and expiatory- 
death of Christ, that believers in him are justified before 
God, receive the remission of sins, and, through the pres- 
ence and grace of the Holy Comforter, are delivered from 
the power of sin and perfected in holiness. 

We believe also in an organized and visible Church, in 
the ministry of the Word, in the sacraments of Baptism 
and the Lord's Supper, in the resurrection of the body, and 
in the final judgment, the issues of which are eternal life 
and everlasting punishment. 

176 



STATEMENTS OF DOCTRINE 177 

We receive these truths on the testimony of God, given 
through Prophets and Apostles, and in the Hfe, the miracles, 
the death, the resurrection, of his Son, our divine Re- 
deemer, — a testimony preserved for the Church in the 
Scriptures of the Old and New Testaments, which were 
composed by holy men as they were moved by the Holy 
Ghost. 

Affirming now our belief that those who thus hold *' One 
Faith, one Lord, one Baptism," together constitute the one 
Catholic Church, the several households of which, though 
called by different names, are the one body of Christ ; and 
that these members of his body are sacredly bound to keep 
*' the unity of the Spirit in the bond of peace," we declare 
that we will cooperate with all who hold these truths. 
With them we will carry the gospel into every part of the 
land, and with them we will go into all the world, and 
*' Preach the gospel to every creature." May He to whom 
*' all power is given in heaven and earth" fulfil the prom- 
ise which is all our hope : " Lo, I am with you alway, even 
to the end of the world." To Him be praise in the Church 
forever. Amen. 



THE STATEMENT OF DOCTRINE 
Presented in 1883 by the National Council Com- 
mission, IN THE Form authorized for this 
Purpose in 1895. 

I. We believe in one God, the Father Almighty, Maker 
of heaven and earth, and of all things visible and invisible ; 

And in Jesus Christ, his only Son, our Lord, who is of 
one substance with the Father ; by whom all things were 
made; 



178 THE CONGREGATIONAL WAY 

And in the Holy Spirit, the Lord and Giver of life, who 
is sent from the Father and Son, and who together with 
the Father and Son is worshiped and glorified. 

II. We believe that the Providence of God, by which 
he executes his eternal purposes in the government of 
the world, is in and over all events ; yet so that the free- 
dom and responsibility of man are not impaired, and sin 
is the act of the creature alone. 

III. We believe that man was made in the image of 
God, that he might know, love, and obey God, and enjoy 
Him forever; that our first parents by disobedience fell 
under the righteous condem.nation of God ; and that all 
men are so alienated from God that there is no salvation 
from the guilt and power of sin except through God's 
redeeming grace. 

IV. We believe that God would have all men return to 
him ; that to this end he has made himself known, not 
only through the works of nature, the course of his prov- 
idence, and the consciences of men, but also through 
supernatural revelations made especially to a chosen 
people, and above all, when the fulness of time was come, 
through Jesus Christ his Son. 

V. We believe that the Scriptures of the Old and New 
Testaments are the record of God's revelation of Himself 
in the work of redemption ; that they were written by men 
under the special guidance of the Holy Spirit ; that they 
are able to make wise unto salvation ; and that they con- 
stitute the authoritative standard by which religious teaching 
and human conduct are to be regulated and judged. 

VI. We believe that the love of God to sinful men has 
found its highest expression in the redemptive work of 
his Son ; who became man, uniting his divine nature with 
our human nature in one person ; who was tempted like 



STATEMENTS OF DOCTRINE 179 

Other men, yet without sin ; who, by his humiliation, his 
holy obedience, his sufferings, his death on the cross, 
and his resurrection, became a perfect Redeemer ; whose 
sacrifice of himself for the sins of the world declares the 
righteousness of God, and is the sole and sufficient ground 
of forgiveness and of reconciliation with him. 

VII. We believe that Jesus Christ, after he had risen 
from the dead, ascended into heaven, where, as the one 
Mediator between God and man, he carries forward his 
work of saving men ; that he sends the Holy Spirit to 
convict them of sin, and to lead them to repentance and 
faith ; and that those who through renewing grace turn to 
righteousness, and trust in Jesus Christ as their Redeemer, 
receive for his sake the forgiveness of their sins, and are 
made the children of God. 

VIII. We believe that those who are thus regenerated 
and justified grow in sanctified character through fellow- 
ship with Christ, the indwelling of the Holy Spirit, and 
obedience to the truth ; that a holy life is the fruit and 
evidence of saving faith ; and that the believer's hope of 
continuance in such a life is in the preserving grace of 

'^God. 

IX. We believe that Jesus Christ came to establish 
among men the kingdom of God, the reign of truth and 
love, righteousness and peace ; that to Jesus Christ, the 
Head of this kingdom. Christians are directly responsible 
in faith and conduct ; and that to him all have immediate 
access without mediatorial or priestly intervention. 

X. We believe that the Church of Christ, invisible 
and spiritual, comprises all true believers, whose duty it is 
to associate themselves in churches, for the maintenance 
of worship, for the promotion of spiritual growth and 
fellowship, and for the conversion of men; that these 



180 THE CONGREGATIONAL WAY 

churches, under the guidance of the Holy Scriptures and 
in fellowship with one another, may determine — each for 
itself — their organization, statements of belief, and forms 
of worship ; may appoint and set apart their own ministers, 
and should cooperate in the work which Christ has com- 
mitted to them for the furtherance of the gospel through- 
out the world. 

XI. We believe in the observance of the Lord's Day, 
as a day of holy rest and worship ; in the ministry of the 
Word ; and in the two Sacraments, which Christ has ap- 
pointed for his Church: Baptism, to be administered as 
the sign of cleansing from sin, of union to Christ, and of 
the impartation of the Holy Spirit ; and the Lord's Supper 
as a symbol of his atoning death, a seal of its efficacy, 
and a means whereby He confirms and strengthens the 
spiritual union and communion of believers with himself. 

Xn. We believe in the ultimate prevalence of the 
kingdom of Christ over all the earth ; in the glorious 
appearing of the great God and our Saviour Jesus Christ ; 
in the resurrection of the dead ; and in a final judgment, 
the issues of which are everlasting punishment, and ever- 
lasting life. 



IV 
FORM FOR THE RECEPTION OF MEMBERS » 



The persons to be received on confession of their faith coming, as 
their natnes are called, before the congregation, the minister may 
repeat the following or other Scripture passages : — 

*' What shall I render unto the Lord for all his benefits 
toward me? I will take the cup of salvation, and call 
upon the name of the Lord. I will pay my vows unto 
the Lord now in the presence of all his people." 

"Whosoever therefore shall confess me before men, 
him will I confess also before my Father which is in heaven. 
But whosoever shall deny me before men, him will I also 
deny before my Father which is in heaven." 

** For with the heart man believeth unto righteousness; 
and with the mouth confession is made unto salvation." 

The minister shall then say : — 

Dearly beloved, called of God to be his children through 
Jesus Christ, we give hearty thanks to Him, who, by his 
Spirit, has opened your eyes to see and your hearts to 
receive Jesus as your Saviour and Lord, and who has in- 
clined you to present yourselves at this time to make con- 
fession of Him. 

With the saints of old, with the Church throughout the 
world, and with us, your fellow-believers, you join in 
humbly and heartily confessing your faith in the Gospel, 
saying : — 

The members of the Church, together with those to be received^ 
here rise and repeat the Apostles' Creed. 

1 From the Council Manual. 
ISl 



182 THE CONGREGATIONAL WAY 

I believe in God the Father Almighty, Maker of 
heaven and earth. And in Jesus Christ, His only Son, 

our Lord ; who was conceived by the Holy 
^ofFSth" Ghost, born of the Virgin Mary ; suffered 

under Pontius Pilate, was crucified, dead, 
and buried ; the third day He rose from the dead ; He 
ascended into heaven ; and sitteth at the right hand of 
God the Father Almighty ; from thence He shall come to 
judge the quick and the dead. I believe in the Holy 
Ghost; the holy catholic Church, the communion of 
saints ; the forgiveness of sins ; the resurrection of the 
body; and the life everlasting. Amen. 

[Or instead of the above, the following form (which is mainly a 
variation in the translation and substantially equivalent) may be 
used if preferred by the church : — 

I believe in God the Father Almighty, Maker of heaven and 
earth. And in jESUS CHRIST, His only Son, our Lord; who was 
conceived by the HOLY SPIRIT, born of the Virgin Mary ; suf- 
fered under Pontius Pilate, was crucified, dead, and buried; the 
third day he rose from the dead; he ascended into heaven; and 
sitteth at the right hand of God the Father Almighty ; from thence 
he shall come to judge the living and the dead, I believe in the 
Holy Spirit; the Holy Church Universal, the communion of 
saints ; the forgiveness of sins ; the resurrection of the dead ; and 
the life everlasting. Amen.] 

The 7nembers of the Church will again be seated. 

Thus confessing with us and with the Church universal 
your Christian faith, in the presence of God and of his 
people, you publicly enter into his covenant of grace. 

Having truly repented of your sins and heartily forsaken 

them, you devote yourselves to the love. 

Consecration obedience, and service of Jesus Christ ; you 

take his Word as the law of your life and 

the Holy Spirit as your Comforter and Guide ; and trusting 



RECEFTION OF MEMBERS 183 

in his grace to confirm and strengthen you, you promise 
to follow him in all things, to walk with his disciples in 
love, and to live for his glory. Do you so promise? 

Response y I do. 

Those who have been previously baptized are addressed as follows : 

Do you who are children of the covenant now accept for 

yourselves the seal of baptism into the name 

Baptism of the Father, and of the Son, and of the 

Holy Spirit, to which faith and love brought 

you in childhood? 

Response, I do. 

The God of all grace, who hath called you unto his 
eternal glory by Jesus Christ, confirm you unto the end, 
that ye may be blameless in the day of our Lord Jesus 
Christ. Amen. 

Those who have not been previously baptized are thus addressed : — 

Acknowledging the divine authority of Christian bap- 
tism, you now receive it as a sign of the washing of regen- 
eration, which you trust has been wrought in you by the 
Holy Spirit, and as a seal of God's covenanted grace. 

Baptism should here be administered as follows : — 

I baptize thee into ^ the name of the Father, and of the 
Son, and of the Holy Spirit. Amen. 

The Minister shall then say : — 

And now to you who are faithful to these solemn prom- 
ises and engagements towards God, he is pleased to de- 
clare by his Word his promises and engage- 
Promise "f^^^^s towards you, assuring to you the free 
and full forgiveness of your sins ; and pledging 
all sufficient aid, upon which you may joyfully rely, in the 



iThis is the translation of the Revised Version, and is accurate and 
proper. 



184 THE CONGREaA-TIONAL WAY 

great work which you have undertaken. He promises 
that he will be your God, your Father, your Redeemer, 
your Sanctifier, Teacher, and Guide. He covenants with 
you, that in the day of trial and temptation he will cheer 
and strengthen you ; that he will cause all things to work 
together for your good ; that nothing shall separate you 
from his love ; and that at death your ascended Lord will 
receive you to himself, that where he is there you may be 
also. 

Those to be received by letter or certificate from other churches 
now either come fonvard or rise as their names are called. The 
Minister shall ^reet these, saying : — 

Kindred in Christ, who come acknowledging the vows 
you made when first you declared your faith in Christ, we 
bid you welcome. We greet you as fellow-laborers in his 
service, and fellow-travellers to his promised rest. 

Addressing' all those entering into the membership of this Church, 
the Minister shall say : — 

Beloved in the Lord, baptized into the name of the 
Father and of the Son and of the Holy Spirit, you have 
Covenant Confessed the faith of Christ before witnesses 
-with the and have given yourselves to God in His ever- 
Church lasting covenant of grace. And now accept- 
ing, according to the measure of your understanding of it, 
the system of Christian truth held by the churches of our 
faith and order, and by this church into whose fellowship 
you now enter, you cordially unite yourselves with this 
church of Christ, adopting as your own the covenant by 
which it exists ; you promise to pray and labor for its 
edification and fruitfulness ; to help in sustaining its wor- 
ship, its activities, and its charities ; and to live with us 
in Christian fellowship. Do you so promise? 



RECEPTION OF MEMBERS 185 

Response, I do. 

The members of the Church here rise, and the Minister shall 
say : — 

We, then, the members of this Church, do affectionately 
welcome you into this household of faith. We pledge to 

vou our sympathy, our help, and our pray- 
Reception by ,, , . .J 

the Church ^^^ ^^^^ ^'^^ ^^^ evermore increase in the 

knowledge and love of God. We trust 
that by His grace we may all walk worthy of the calling 
wherewith we were called, with all lowliness and meek- 
ness, with long-suffering, forbearing one another in love ; 
giving diligence to keep the unity of the Spirit in the 
bond of peace. God grant that, loving and being loved, 
serving and being served, blessing and being blessed, 
we may be prepared while we dwell together on earth 
for the perfect fellowship of the saints above. 

Here the Minister may give to each the hand of fellowship, with 
some appropriate passage of Scripture ; after which may be pro- 
nounced one of the follozuittg benedictions : — 

" Now unto Him that is able to keep you from falling, 
and to present you faultless before the pres- 

Benediction ence of his glory with exceeding joy, to 
the only wise God our Saviour, be glory 

and majesty, dominion and power, both now and ever. 

Amen." 

"Now the God of peace, that brought again from the 
dead our Lord Jesus, that great shepherd of the sheep, 
through the blood of the everlasting covenant, make you 
perfect in every good work to do his will, working in you 
that which is well pleasing in his sight, through Jesus 
Christ ; to whom be glory for ever and ever. Amen." 



V 

RULES FOR JOINT ACTION* 



I'orm of Rules for Joint Action of the Congregational 

Church and Congregational Society. 

I. 
Whenever the Church and Society shall be without a settled 
Pastor and a new one is to be obtained, a joint Committee of 
the Church and Society, consisting of seven persons, of whom 
four shall be chosen by the Church and three by the Society, 
shall provide a supply for the pulpit, and take all necessary 
measures to that end. The Church shall have the right, in all 
cases, to select a Pastor (or Colleague Pastor, when it may be 
deemed expedient by the Church and Society to settle a Col- 
league Pastor), to be proposed to the Society for its concur- 
rence. If said Society shall concur with the Church in said 
selection, a call shall be given by the Church and Society 
jointly, to the person selected; but if the Society do not concur 
in the selection, the Church shall select again, and so again, 
from time to time, until the Church and Society shall agree in a 
choice, and when so agreed, a call shall be given to the person 
so chosen, by the Church and Society as stated above; that is, 
jointly. It is herein agreed that no Committee of Supply of the 
pulpit shall ever have the power to contract with any minister 
to occupy the pulpit as " stated supply " or " acting pastor " — 
and no minister shall so occupy it — for a period longer than 
three months^ without special instruction to that effect by both 
Church and Society at meetings legally called for that purpose. 



The amount of salary to be given to the Pastor shall be fixed 

by the Society. 

1 From a " Hand-Book of Congregationalism," by Rev. Henry Martyn 
Dexter, D.D. 

186 



RULES FOR )()1NT ACrU^N 187 



Toniporaiy supply of tho pul[Mt, ihuiug llic absence or sick- 
ness of the Paslor, shall he provided by the Pastor atnl Deacons 
of the Church, and the bills of necessary expenses incurred for 
that j)urposc shall be submilted (o the Prudential Conuniltee of 
tile Society, and, when approved by them, shall be paid by the 
Treasurer. Hy the wortl " Church," hereinbefore used, is 
meant all (male) members of tlie Church in j;oo<l and regular 
standing, of the age of twenty-one years and upwards. 



A Conuniltee to regulate the mailer of singin<:;, and of Church 
music, shall be appi)intetl jointly by the Church and Society 
(annually), three persons by the former, ami two i)y the 
latter. 



No alteration shall be made in these rules, on the part of 
either C lunch or Society, unless the same be agreed to by two- 
thirds of the members of each, present at legal meetings, 
seasonable notice t)f such proposed alteration having been pre- 
viously given. 



VI 
FORMS OF LETTERS MISSIVE* 

[Form A.] 

FROM INDIVIDUALS DESIRING HELP IN 
ORGANIZING A CHURCH. 



To the. Congregational Church, 

in , Greeting: — 

After careful deliberation, and after seeking the guidance of 
the Holy Spirit, we have come to regard it as our duty and priv- 
ilege to associate together as a church of the Lord Jesus Christ, 
in this place, and have taken the steps preparatory thereto. We 
therefore affectionately request you to be present by pastor and 
delegate in an ecclesiastical council, to be constituted as stated 
below, hereby called to meet in our place of worship on 

,the day of. , 

189. , at o'clock M., which shall review 

our proceedings, and consider the need and opportunity for the 
proposed church; and if the result of such examination be fav- 
orable, assist in completing the organization, and extend to it 
the fellowship of the Congregational churches. 

Wishing you grace, mercy, and peace, 

J Committee 

\ for tke 

1 Brethren. 



[Date and place.] 
The following named churches (and persons) are invited : — 

[Names.] 
By vote of the associated brethren. 

"^ Clerk, pro tern. 

1 From the Council Manual. 

2 When the names of the members of a committee are not In their own 
handwriting, all copies of the letters missive should be authenticated by the 
actual signature of the clerk. 

188 



FORMS OF LETTERS MISSIVE 189 

[Form B.] 

FOR THE RECEPTION OF A CHURCH 
INTO FELLOWSHIP. 



The. Church in ^ 

To the Congregational Church 

in , Greeting: — 

This Church, organized as a church of the Lord Jesus Christ 
upon Congregational principles, earnestly desires the special 
communion of the Congregational churches, for the enjoyment 
of their fellowship and participation in common work for the 
advancement of the Kingdom of Christ. We therefore affec- 
tionately request you to be present by pastor and delegate in an 
ecclesiastical council, to be constituted as stated below, hereby 

called to meet in our place of worship on 

the day of 189 , 

at. o'clock M., which shall make the neces- 
sary examinations into our poHty, faith, and practice, and if the 
result be favorable, extend to us the fellowship of the Congrega- 
tional churches. 

Wishing you grace, mercy, and peace, 



Committee 

of the 

Church, 



[Date and place.] 
The churches (and persons) invited are as follows : — 

[Names.] 
In accordance with the vote of the Church. 



Church Clerk, 



190 THE CONGREGATIONAL WAY 

/ 
[Form C] 

FOR THE ORDINATION AND INSTALLATION 
OF A PASTOR. 



The, Congregational Church 

in 

To the Congregational Church 

in » Greeting: — 

This Church, having devoutly sought the promised guidance 
of the Holy Spirit, has united in the choice of Mr. A. B. for its 
pastor and teacher, and he has responded favorably to its call. 
We therefore affectionately request you to be present by pastor 
and delegate, in an ecclesiastical council to be constituted as 
stated below, hereby called to meet in our place of worship on 

, the '. 

day of 189, , at o'clock m., 

which shall review our proceedings and make the necessary ex- 
aminations, and if the result be favorable, proceed with us to his 
ordination as a minister of the Word, and his installation as 
pastor of this Church, and extend to him the fellowship of the 
ministers and churches. 

Wishing you grace, mercy, and peace, 

I * Committee 

• > of the 

1 Church, 

[Date and place.] 
The churches (and persons) invited are as follows : — 

[Names.] 
In accordance with the vote of the Church. 



Church Clerk. 



1 If a church is in connection with an incorporated parish or society, a 
committee of the parish should also sign the letter. 



FORMS OF LETTERS MISSIVE 191 

[Form D.] 

FOR ORDINATION WITHOUT INSTALLATION. 



The Congregational Church 

in 

To the Congregational Church 

in , Greeting: — 

Whereas, Mr. A. B., a member of this Church, believing that 
the Lord has called him to the ministry of the Word, desires 
ordination in view of special work now before him. namely,,* 

, and trusts that he 

has obtained the preparation of mind and heart necessary to 
qualify him for its sacred duties, we therefore affectionately re- 
quest you to be present by pastor and delegate in an ecclesiasti- 
cal council, to be constituted as stated below, hereby called to 

meet in our place of worship on , 

the day of ..189 ^ 

at o'clock M., which shall review our pro- 
ceedings and make the necessary examination, and if the result 
be favorable, proceed with us to his ordination and extend 
to him the fellowship of the Congregatipnal ministers and 
churches. 

Wishing you grace, mercy, and peace. 



Committee 

of the 

Churchy 



[Date and place.] 
The churches (and persons) invited are as follows : — 

[Names.] 
In accordance with the vote of the Church. 



Church Clerk. 



iThe work should be specified, such as " pastoral service," " foreign mis- 
sionary work," *• home missionary work," " as an evangelist," etc 



192 THE CONGREGATIONAL WAY 

[Form E.] 
FOR THE INSTALLATION OF A PASTOR. 



TAe. Congregational Church 

in 

To the Congregational Church 

in. , Greeting : — 

This Church, having devoutly sought the promised guidance 
of the Holy Spirit, has united in the choice of Rev. A. B. for its 
pastor and teacher, and he has responded favorably to its call. 
We therefore affectionately request you to be present by pastor 
and delegate in an ecclesiastical council, to be constituted as 
stated below, hereby called to meet in our place of worship on 

.,the day of 

, 189 , at o'clock 

M,, which shall review our proceedings and make the neces- 
sary examinations, and if the result be favorable, proceed with 
us to his installation as pastor of this Church, and extend to him 
the fellowship of the ministers and churches. 

Wishing you grace, mercy, and peace, 



1 



Committee 
of the 
Church. 



[Date and place.] 
The churches (and persons) invited are as follows: — 

[Names.] 
In accordance with the vote of the Church. 



Church Clerks 
1L See note to Form C 



FORMS OF LETTERS MISSIVE 193 

[Form F.] 

FOR THE DISMISSAL OF A PASTOR. 



The Congregational Church 

in 

To the. Congregational Church 

in , Greeting : — 

The Rev. A. B., pastor of this Church, having tendered his 
resignation of the pastoral office, and the Church, after prayerful 
deliberation, having voted to accept this resignation, subject to 
the advice of an ecclesiastical council, we therefore affectionately 
request you to be present by pastor and delegate in an ecclesi- 
astical council, to be constituted as stated below, hereby called 

to meet in our place of worship on , 

the day of , 189 , 

at o'clock M., which shall review the action 

thus far taken, and in view of existing conditions, give such 
advice as it shall deem wise.* 

Wishing you grace, mercy, and peace, 



2 Committee 

of the 

Church, 



[Date and place.] 

The churches (and persons) invited are as follows : — 

[Names.] 
In accordance with the vote of the Church. 



Church Clerk. 



^ In case the parties desire to empower the council to declare the pastoral 
relation terminated, instead of the last clause, " giv« such advice as it shall 
deem wise," the following words should be substituted: "if it shall seem 
wise, declare the pastoral relation terminated," 

2 See note to Form C. 



194 THE CONGREGATIONAL WAY 

[Form G.] 
FOR ADVICE IN SPECIAL CASES. 



The Congregational Church 

in 

To the. Congregational Church 

in , Greeting : — 

Whereas this Church is in circumstances which make it need- 
ful that it should obtain wise and godly advice from neighboring 
churches whose judgment, it may be hoped, will be guided by 
the Holy Spirit, we therefore affectionately request you to be 
present by pastor and delegate in an ecclesiastical council, to be 
constituted as stated below, hereby called to meet in our place 

of worship on , the day of. 

189 , at o'clock M., which shall consider the facts 

and questions then to be laid before it, and which shall give to 
us such fraternal advice as it may deem important with reference 
to the work committed to our hands. 

Wishing you grace, mercy, and peace, 



Committee 

of the 

Church. 



[Date and place.] 
The churches (and persons) invited are as follows : 

[Names.] 
In accordance with the vote of the Church. 



Chvrch Clerk. 



FORMS OF LETTERS MISSIVE 195 

[Form H.] 
FOR ADVICE IN CASE OF INTERNAL DISSENSIONS. 



The Congregational Church 

in 

To the Congregational Church 

in , Greeting: — 

Whereas, the peace of this Church is disturbed by internal 
differences between brethren, which are injurious to its prosper- 
ity and to the cause of Christ; and whereas, in such cases it is 
the privilege of any church to ask for wise and godly counsel 
from neighboring churches with the hope of thereby removing 
the causes of disturbance and securing harmony; and whereas, 
brethren who differ in their present judgment agree to this refer- 
ence, we therefore affectionately request you to be present by- 
pastor and delegate, in an ecclesiastical council to be constituted 
as stated below, hereby called to meet in our place of worship 

on , the day of , 189 

at o'clock M., to which these difficulties within 

the Church will be made known, and which, after due delibera- 
tions, shall give to us the counsel to which it shall be divinely 
led. 

"Wishing you grace, mercy, and peace, 

1 CotnntUiee 

( of the 

i Church. 

[Date and place.] 
The churches (and persons) invited are as follows : -~ 

[Names.] 
In accordance with the vote of the Church, 



Church Clerk, 



196 THE CONGREGATIONAL WAY 

[Form I.] 

FOR A MUTUAL COUNCIL IN CASE OF 

ALLEGED GRIEVANCE. 



The '. Congregational Church 



To the Congregational Church 

in , Greeting : — 

Whereas, Brother A. B., who has been deprived of good and reg- 
ular standing in this Church by act of the Church, alleges that this 
action is unjust and improper, and desires that the Church will join 
■with him in calling a mutual council to consider his alleged griev- 
ance and advise in reference thereto ; and whereas the Church, de- 
siring only that which is according to the rules of the Gospel of 
Christ, accedes to his request, we therefore affectionately request 
you to be present by pastor and delegate in an ecclesiastical coun- 
cil, to be constituted (by mutual agreement) as stated below, hereby 

called to meet in our place of worship on ,the 

day of : , 189 , at 

o'clock M., which shall review all the proceedings in this case, 

make the necessary examinations, and give such advice as it shall 
find required by Congregational principles in the spirit of the Gospel 
of our Lord Jesus Christ. 

Wishing you grace, mercy, and peace, 

I Committee 

\ of the 

\ Church. 



[Date and place.] 
, Complainant, 

The churches (and persons) invited are as follows : — 

[Names.] 
In accordance with the vote of the Church. 



Church Clerk, 



FORMS OF LETTERS MISSIVE 197 

[Form J.] 

FOR AN EX-PAR TE COUNCIL TO CONSIDER 
AN ALLEGED GRIEVANCE. 



To the. Congregational Church 

in , Greeting: — 

Whereas the undersigned has been by the act of the 

Congregational Church in : deprived of his 

good and regular standing in that church, and thereby of his 
communion with neighboring churches, which action he holds 
to have been erroneous both in method and substance, and an 
injury to him as a Christian brother; and whereas, he has re- 
quested the Church to join him in calHng a mutual council 
to ask the advice of neighboring churches in the case, which re- 
quest the Church has refused to grant, as he thinks, unreason- 
ably; in accordance with the method of relief acknowledged 
among our churches, the undersigned affectionately requests you 
to be present by pastor and delegate in an ex-parte ecclesiastical 
council to be constituted as stated below, hereby called to meet 

in , on , the 

day of. , 189. , at o'clock m., 

to which shall be communicated all the facts in the case, and 
which will be respectfully asked to give such advice as shall be 
warranted, under the guidance of the Holy Spirit. 

Trusting in your willingness to listen and to aid in securing 
the removal of any injury, if such should be found to exist, 
Yours in Christian fellowship, 



[Date and place.] 

The churches (and persons) invited are as follows : — 

[Names.] 



198 THE CONGREGATIONAL WAY 



VII 

FORMS RELATING TO THE DISMISSION OF 
CHURCH MEMBERS 



I. Application for Uniting in the Formation 
OF A New Church. 

To the Church 

of 

Dear Brethren : — 

Being desirous of uniting with other Christian brethren in the 

formation of a new Congregational church in , 

I hereby respectfully request a letter of dismission and recom- 
mendation for that purpose, to take effect when such church 
shall be duly organized and received into the fellowship of the 
churches. 

Yours in Christian fellowship, 

(Signed) 

189 



FORMS OF DISMISSION 199 

2. Letter of Dismission for the Formation 
OF A New Church. 

The Congregational 

Church of 

Sends Greeting : — 

This certifies that , a 

member in good and regular standing of this Church, is at 
own request hereby dismissed and affectionately recom- 
mended to unite with other Christian brethren in the organization 

of a new Congregational church in 

When membership in such church shall be completed, ...., 

membership with this church will cease. 
Yours in Christian fellowship, 

(Signed) ^ , 

Clerk, 
« 189 



3. Application for a Letter of Dismission from 
one Church to Another. 

To the Church 

^ 

Dear Brethren: — 

Being desirous of uniting with the 

Church of I hereby respectfully request 

a letter of dismission and recommendation to that church. 
Yours in Christian fellowship, 

(Signed) 

CUrk, 
189 , 



200 THE CONGREGATIONAL WAY 

4. A Letter of Dismission and Recommendation. 
The. Congregational Church 

*>/■ 

To the Church 

of. Greeting: — 

This certifies that , a 

member in good and regular standing of this Church, is at 

> ..own request hereby dismissed and affectionately 

recommended to your fellowship and care, and, when received 
by you membership with this Church will cease. 

By vote of the Church. 



Clerk. 
., 189 



Note i. This letter is good, as a recommendation, for one year only from 
its date. 

2. The clerk of the church accepting this letter is requested to fill out the 
accompanying blank certificate, and return it to the above address as soon as 
possible. 



5. A Certificate of Reception. 

To the Congregational Church 

of- 

This certifies that , recommended to 

our Christian fellowship by you, was, on the day 

of. , 189 , received into the membership of 



the Church of. 

Attest, 



Clerk, 
,189 



FORMS OF DISMISSION 201 



^"^'''cu'l'f"" 



. Congregational Church 



^ 

Dear Sir: 

On the day of igo 

a letter of dismission and recommendation to the Church of 

which you are was voted by 

the Congregational Church 

of and issued by its 

Clerk. 

You will doubtless be glad to be informed of this fact and 
to extend a fraternal welcome to the new comer. If there should 
be any delay in the presentation of this letter ^ a kindly inquiry 
by you might be of help, 

Clerk, 

A, D. igo. 



202 THE CONGREGATIONAL WAY 



RULES OF ORDER FOR ECCLESIASTICAL 
MEETINGS ' 



All matters relating to the affairs of any Christian 
Church, or of the churches assembled together, should be 
discussed and decided in the simplest and most fraternal 
way. And yet, in order that progress may be made, and 
that all may be content with the results, it is necessary 
that the common rules for conducting business should be 
observed by all and enforced by the presiding officer. 

It ought to be remembered that rules and methods 
adopted by particular State legislatures, or by Congress, 
are often variations from and additions to common parlia- 
mentary practice, and that such variations should not be 
regarded in ecclesiastical affairs. 

The following rules are taken from the ordinary practice 
of deliberate bodies in the United States of America. 
They have been carefully compiled by the editor and sub- 
mitted to Rev. Alonzo H. Quint, d.d., for his revision 
and valuable suggestions, and go forth with his approval 
and endorsement. 



I. ORGANIZATION, ETC. 

All meetings should be opened with prayer. 

In permanent bodies whose officers hold over, the Mod- 
erator last elected, if present, should call the meeting to 
order. In his absence this should be done by the clerk or 
scribe. In councils the senior pastor present may serve 
this purpose and call for the election of a moderator. In 
ordinary gatherings the Chairman of the Committee which 
has issued the call for the meeting may call to order. 

^ From the Pilgrim Pastor's Manual. 



RULES OF ORDER 203 

The organization is completed by the election of a 
secretary, clerk, or scribe, except in bodies having a per- 
manent scribe. 

In meetings which are especially important or formal, a 
temporary moderator and scribe may be elected by viva 
voce vote, and permanent officers afterwards elected by 
ballot either with or without nomination by any member 
or by a committee appointed for that purpose. 

If the meeting is called to consider special business, 
the call should be read by the scribe or stated by the Mod- 
erator or at his invitation by the Chairman of the Com- 
mittee which has issued the call. 

In a council representing churches, a majority of the 

churches invited constitutes the quorum. If the number 

necessary for the transaction of business is 

A Quorum not fixed in By-laws, any number present 
at a properly called meeting are competent to 
transact business, though often it may be unwise to pro- 
ceed with a small number. 

If a quorum has been present at a meeting, it is pre- 
sumed to be still present, unless the question is raised by 
the Chair or any member. If the quorum is not found to 
be present, the proceedings must be stayed until a quorum 
is secured ; otherwise the body must adjourn, but it may 
fix the time and place to which it adjourns. 

In local councils the pastors and such delegates present 
as may be reported are enrolled. 

Where written credentials are required. 

The RoU the scribe, or a Committee of Credentials, 
if appointed, forms the roll of those alone 
who furnish such evidence of their appointment as del- 
egates, i 

iFor form of Credential, see page 200. 



204 THE CONGREGATIONAL WAY 

A council cannot add to the delegates appointed by a 
church, nor can a church send delegates other than as in- 
vited by the letter-missive. 

The natural order, in the absence of any special rule, 

after the meeting is opened is (i) to read, correct, and 

approve the records of the last meeting, if 

Order of any ; (2) to take up unfinished business, re- 
Business / . 

ports of committees, etc. ; (3) to receive 

and act upon propositions for new business. 

II. THE MODERATOR. 

This is the customary title for the presiding officer in 
ecclesiastical bodies. 

He should state all motions made, secure order in the 
discussion of them, put them to vote, and announce the 
results. He is to decide points of order, subject always 
to vote of the members when an appeal is made. 

If two or more persons claim the floor at the same time, 
he must impartially decide as to who is entitled to it. If 
in doubt, he may properly give the preference to the 
one who has not already spoken, or to the one farthest 
from him. 

He cannot speak on the merits of a question without 
leaving the chair, and calling some other member to pre- 
side while he is speaking. 

He may vote in all cases where the vote is by ballot, or 
by yeas and nays, and at other times when his vote would 
change the result. 

If there is no other rule in the By-laws of a church, the 
pastor acts as Moderator at its meetings, except when 
matters affecting himself are under consideration, or unless 



RULES OF ORDER 205 

the church appoints some other person to preside. He 
has no official position in the meetings of the Society. 

III. THE SECRETARY, SCRIBE, OR CLERK. 

At State Associations or Conferences the recording 
officer is usually called the Secretary, in Councils the 
Scribe, and in the local church the Clerk. 

His duties are to form the roll if required, to make and 
keep a record of the business transacted at the meetings, 
and usually to take charge of all documents belonging to 
it ; also to read whatever may be called for with the sanc- 
tion of the Moderator. 

All motions or resolutions upon which a vote has been 
taken, and such only, should be recorded. Records 
should be approved by vote of the body whose proceed- 
ings they report, and thus declare to be accurate. 

If the permanent clerk or scribe is not present, a mem- 
ber should be appointed to fill that office temporarily. 

Associations which meet annually and Councils which 
are dissolved should correct and approve their records 
before adjournment, and the records should be signed by 
the Moderator and Clerk. 

IV. DISCUSSION. 

A member desiring to offer a motion or speak to one 
should rise and address the Moderator, wait for recogni- 
tion (the announcement of his name), speak to a ques- 
tion and resume his seat as soon as he has finished. 

No discussion is in order unless it be (i) upon a motion 
already made ; (2) to raise a point of order ; or (3) by 
unanimous consent. 



206 THE CONGREGATIONAL WAY 

All personalities or discourtesies of speech or manner 
between members should be carefully avoided and respect 
should be shown for the suggestions and decisions of the 
Moderator. Strict attention should be given to those 
addressing the meeting, and private conversation should 
be abstained from. A speaker or member neglecting 
these proprieties may be called to order by the Moderator, 
or by any member, and he must conform to them. 

A speaker may yield the floor for a question or an 
explanation by another, but not for continued remarks. 
In this case he forfeits his claim to it. 

Discussion cannot be stopped by calls of " Question! 
Question ! " The proper methods are stated elsewhere. 



V. MOTIONS AND RESOLUTIONS. 

A motion is a proposal looking to some simple and 
immediate business ; a resolution is a more formal ex- 
pression of the opinion or will of an official or public body 
adopted by vote. A motion, if simple and brief, may be 
stated verbally, but must be written if it be requested by 
the Moderator. A resolution should be reduced to writing 
and read by the clerk before it is discussed or a vote 
taken. 

A motion or resolution should be proposed by one 
member and seconded by another, so that at least two 
shall agree in presenting it for discussion or adoption. It 
should then be clearly stated by the Moderator as made 
and seconded, and opportunity given for its discussion. 

It cannot then be withdrawn except by unanimous con- 
sent, but must take its regular course. 



RULES OF ORDER 207 

When a question is under debate, the Moderator shall 
receive motions only to adjourn, 

To lay on the table. 

The previous question, 

To postpone to a time certain, 

To commit. 

To amend. 

Or to postpone indefinitely, which several motions shall 
have precedence in the foregoing order. 

VI. MOTIONS CLASSIFIED BY THEIR 
OBJECTS. 1 

1 . To Secure an Expression of Opinion or Action 
ON ANY Subject. This is called a main or principal 
question, and may be introduced when no other question 
is immediately before the body. 

2. To Modify or Improve the Main Proposition. 
(a) To amend. This may be done either 

(i) by striking out certain words ; or 

(2) by adding certain words ; or 

(3) by striking out and adding words ; or 

(4) by substituting a different proposition on the 

same subject ; or 

(5) by dividing the question so as to get a separate 
vote on its parts. 

Words inserted by the adoption of an amendment can- 
not be removed nor those stricken out inserted again ex- 
cept, in either case, in connection with additional words. 

An amendment may conflict with the spirit of the 
original motion if only it is on the same general subject ; 

iThis classification with some modifications generally follows " Roberts' 
Rules of Order. " 



208 THE CONGREGATIONAL WAY 

that is, it must be germane or relevant. It is not con- 
sidered proper to amend by inserting the word '* not," 
because a direct vote for or against is more simple. 

A motion may be entertained to amend an amendment, 
but not to amend an amendment of an amendment. 

Motions which cannot be debated cannot be amended. 

The mover and seconder of the principal motion may 
accept an amendment if no objection is made, but not 
otherwise. The amendment thus becomes part of the 
original motion. 

When an amendment is under consideration, discussion 
should be confined to the amendment only. 

A motion is sometimes passed which leaves blanks to 
be filled with numbers, names or dates. If several num- 
bers are suggested, the vote is taken on the largest num- 
ber or amount first, and so on to the smallest ; if dates, 
that most remote ; if names, that first mentioned is voted 
on first. This being really an amendment, when the 
blank is filled, a vote should be taken on the motion thus 
amended. 

{b) To refer to a committee. This is either that the 
form of a proposition may be improved, or that the sub- 
ject may be discussed in committee and definite action 
recommended. 

This motion can be made while an amendment is pend- 
ing, and it is debatable. It can be amended by defining 
the number of the committee, determining how it shall be 
appointed and where it shall report, or by any other in- 
structions. (See Committees.) 

3. To DEFER Action. 

{a) By postponing to a definite time. 



RULES OF ORDER 209 

(d) By layi7ig on the table. This is done that some 
more pressing matter may be first considered. This mo- 
tion cannot be debated or amended. The question is by 
it laid aside until by vote it is taken from the table for 
discussion and action, and cannot be taken from the table 
until some other business has intervened. Laying an 
amendment on the table carries with it the main question. 

4. To SUPPRESS THE QUESTION. 

{a) By postponing indejinitely. This motion cannot 
be debated or amended. 

{b) By laying on the table with the expectation that it 
will not be taken up again. This is an easier way of 
effecting the same result if there is a majority who de- 
sire it. 

5. To SUPPRESS Discussion. 

{a) By moving that the previous question be now taken . 
This is done to prevent a minority from protracting dis- 
cussion needlessly or obstructively. A member may 
"call for the previous question" ; this being seconded, 
the Moderator says : " Shall the main question now be 
put ?" This motion is open to discussion. By an affirm- 
ative vote discussion ceases and the question is at once 
put to vote, beginning with any pending amendments. 

As this is a technical phrase and often not understood, 
it would be better not to introduce it into ecclesiastica 
gatherings, but rather to accomplish the same end. 

{b') By moving to close the discussion, which is exactly 
equivalent, or to 

{c) Limit the discussion, by fixing the time to be al- 
lowed to each speaker, or the time at which the vote shall 
be taken, which ought not to be immediate. 



210 THE CONGREGATIONAL WAY 

6. To REVISE Action already taken. The motion 
to reconsider. This is the remedy for hasty or uninformed 
action, or is sometimes used to fix beyond repeal, by its 
own defeat, action already taken. It can only be moved 
by one who has voted with the majority. The first motion 
is to reconsider ; this, if carried, brings up the main 
question as though it had not been voted on at all. It 
should be made at the same meeting at which the vote to 
which it refers was passed, and, in fairness, when there 
are as many members present as voted at that time. The 
body retains its right to rescind its action at a subsequent 
meeting, provided due notice is given of the proposal, and 
unless prohibited by standing rules. 

7. To facilitate or hasten business. 

{a) By suspension of the rules. This should be done 
only where speed is essential and the action unanimous, 
and only where the standing rules give authority therefor. 

ip) By '* the order of the day. " Where it has been 
decided that certain questions should come up at a 
definite time, the order of the day must be announced by 
the Moderator ; or, in case he neglect to do so, it may 
be called for by a member and must be taken up. The 
business thus in order may, of course, be laid on the table 
or further postponed by vote. 

8. To secure Order. 

{a) Point of order. If the Moderator fails to enforce 
the rules and preserve order, a member can '*rise to a 
point of order," state the matter of which he complains 
without discussion, and ask for a decision of the Chair. 

If a proposition is introduced which a member believes 
to be outside the proper objects of the meeting, he may 



RULES OF ORDER 211 

object to its consideration as out of order. This must be 
done on its first introduction, and is decided by the 
Moderator. 

{b) Appeal. Any member may appeal from a decision 
of the Moderator. The appeal must be seconded, when, 
the decision having been again stated, with the reasons 
for it, the appeal may be discussed, the members speaking 
first and the Moderator closing, not, however, leaving the 
chair therefor. The question is then put : *' Shall the 
decision of the Chair be sustained ? " In regard to in- 
decorum the appeal is undebatable. 

{c) Questio?t of privilege. This is a question affecting 
the rights of the meeting, or of any member, who may 
state the •' question of privilege," and the Moderator de- 
cides whether it is such a question or not. This must be 
disposed of by immediate consideration, postponement, or 
reference to a committee before the discussion which was 
interrupted can be resumed. 

9. To CLOSE THE MEETING. 

{a) By fixing in advance the time at which to adjourn. 

(d) By adjourning to a certain time^ or '■'■ sine die.'''' 
This motion cannot be amended or discussed, unless the 
motion itself contains a specification of date or place, or 
unless an adjournment would dissolve the body. 

VII. COMMITTEES. 

Committees are appointed as the meeting may direct, 
or under standing rules. They may be nominated by the 
Moderator or by a nominating committee, in either case 
to be confirmed by vote ; or the Moderator may be author- 
ized to appoint. An odd number of members is usually 
appointed to avoid a tie vote in committee. 



212 THE CONGREGATIONAL WAY 

A committee appointed to carry out instructions should 
be small, and so composed that a majority shall be favor- 
able to the proposed action. A committee for investiga- 
tion or deliberation should be large enough to represent 
those of various opinions, so as to secure ample discussion 
in the committee. 

The first-named person on a committee should call it 
together, and act as chairman until another chairman is 
appointed. Usually the body intends that the first-named 
person on the committee shall be its chairman. If he 
fails to summon the committ^^e, the second person named 
may call it together. 

If all do not agree, the majority should report in the 
name of the committee. A minority report may be made 
and can be by vote of the body substituted for the com- 
mittee's report. 

When a committee to whom any matter may have been 
referred shall recommend any specific action to the body, 
or shall desire the body to approve or adopt the senti- 
ments or statements of a report, such proposed action 
shall always be embodied in resolutions. While many 
bodies use the term "accept" as equivalent to "adopt," 
it is much clearer to distinguish between the two. The 
question should therefore be : Shall the report of your 
committee be accepted ? This, if carried, receives the 
report from the committee. The question should then 
be, Shall the resolutions recommended by the committee 
be adopted ? If no resolutions are appended, the report, 
after acceptance, should be placed on fiJe.i 

A committee is discharged when its report is received. 

^ The National Council of Congregational Churches in the United States, 
many of our State Associations, and the American Board of Commissioners 
for Foreign Missions explicitly observe this distinction between *' accept" 
and " adopt" ia their rules. 



RULES OF ORDER 218 

A committee may, however, merely report progress and 
be continued until its final report is made. 

When business is referred to a committee with power, 
it may take final action on the matter referred to at its 
discretion. 

A meeting sometimes resolves itself into a committee 
of the whole, in order to discuss freely and ascertain the 
sentiment of the majority. A committee of the whole is 
governed by the same rules as any other committee. In 
this case the Moderator does not preside, but calls some 
other person to the chair. The same end may sometimes 
be accomplished by agreeing to take an informal vote, be- 
fore taking formal and final action. 

A standing committee is one appointed under general 
rules to act during a given time on all business relating to 
the department with which it is intrusted, either to make 
recommendations to the body which has appointed it or 
to take final action, according to the terms of its appoint- 
ment. 

VIII. THE VOTE. 

For the duty of the Moderator and his rights see the section on 
that officer. 

No question is properly put to vote except by taking the 
votes both for and against. 

In ecclesiastical meetings the vote is usually taken by 
raising the hand. If the vote is close, so that the Moder- 
ator cannot easily decide, the hands may be counted. If 
the decision is doubted, the vote may be repeated or taken 
by standing, and tellers may be appointed to make the 
count. 

In elections required to be by ballot, every member 
must have the opportunity to deposit his own ballot and 



214 THE CONGREGATIONAL WAY 

to vote for whom he will. Instructions given by a vote of 
the meeting to one person to cast a ballot for all, deprives 
the members of their rights and makes the election one 
by acclamation, and violates the rule. A motion to that 
effect is therefore out of order. Members are not obliged 
to vote, but all must have the opportunity to deposit a 
written or printed ballot. 

In elections by ballot tellers are appointed to distribute, 
collect and count the ballots., They report to the Moder- 
ator, or at his request to the meeting. In announcing the 
result there should be stated the whole number of votes 
cast, the number necessary to a choice, and at least the 
number cast for the successful candidate, and for all other 
candidates, if called for. The Moderator must announce 
the names of the persons elected. If there is no choice, 
the number cast for the various candidates is always re- 
ported. 

A majority vote is always decisive, and no greater pro- 
portion can ever be required, unless otherwise fixed by a 
standing rule. 

A majority vote is more than half of all the votes cast. 
A plurality is more than those cast for any one other 
candidate. 

IX. A TABULATED STATEMENT 
Motions which cannot be amended. 
To adjourn — except to a specified time. 
To amend an amendment. 
To lay on the table. 
To postpone indefinitely. 
The previous question. 
To suspend the rules. 



RULES OF ORDER 215 

To take up a question out of its order. 
To take from the table. 

Motions which cannot be debated. 
To adjourn. 
To lay on the table. 
A question upon which the previous question has 

been ordered. 
To take up a question out of its order. 
To take from the table. 

Motions which cannot be reconsidered. 
To adjourn. 
To suspend the rules. 
An affirmative vote to take from the table. 
To reconsider a question. 



Ind 



ex 



AiNSWORTH, Rev. Henry, 37. 

Albany convention, 48, 129. 

Alden, John, 40. 

Allerton, Isaac, 40. 

American Board of Commissioners for Foreign Missions, The, 

145- 

American Missionary Association, The, 148, 

Angel of the church, 81. 

Annual meeting of a church, 72. 

Approbation to preach or licensure, 82 ; given by conferences 
of churches or associations of ministers, 82 ; examination for, 
84 ; not given by a council, 104. 

Associations or conferences, State, 126; powers of, 127; rela- 
tion to the National Council, 127; ministerial standing in, 
127; state association used as a local conference, 127; a limi- 
tation, 127; relation to the year book lists of ministers and 
churches, 127. 

Associations, ministerial, 139; their history, 139; professional 
standing in, 140 ; relation to the list of ministers in the year 
book, 140; reasons for retaining ministerial standing in, 140. 

Baptism, its mode, 68 ; its subjects, 69. 

Bishop, The, 81. 

Bradford, William, 38. 

Brewster, William, 38. 

Burial Hill declaration of faith, 53, 176. 

By-laws for a church, 54, 164. 

Calling a pastor, 91 ; hearing candidates, disadvantage of, 91 ; 
committee to select pastor, advantages of, 92 ; stated supply to 
fill the gap, 92 ; action of the church in, 93 ; ecclesiastical 
society, its part, 93 ; a three months' notice of termination, 
94 ; unanimity desirable, 94. 

Cambridge, council or synod, 1637,46; convention of ministers, 
A. D. 1646, 46 J platform, A. d. 1646, 44, 47. 

216 



INDEX 217 

Candidating, 91. 

Carver, John, 40. 

Charlestown, Mass., 44. 

Church, A, defined, 51 ; organization of, 51 ; how to organize, 
154; covenant of, 52; creed of, 52; by-laws of, 53, 163; 
organizations within, 58, 59; meetings of, for worship, 60 ; 
for fellowship, 64 ; meetings for instruction, 69 ; for business, 
71; annual meeting, 72; membership of, 74; incorporate, 
98; vote of after a council, regarding the advice, 112; rela- 
tion to ecclesiastical society, 93, 98, 186. 

Churches of other denominations, relation to Congregational 
councils, 107. 

Citizenship and church membership, 44. 

Clerk of a church, duties and qualifications of, 56; in an incor- 
porated church, 56. 

Clyfton, Richard, 38. 

Conference, The local, 124; relation to the standing of a church, 
125; how a church not thus associated is reported, 125; 
such a church not represented in the national council, 125.; 
relation to ministerial standing, 125, 

Conferences of churches, see local and state associations or con- 
ferences. 

Committee of church, 56; duties of, 56; of whom com- 
posed, 56. 

Congregational Church Building Society, The, 149. 

Congregational Education Society, The, 146. 

Congregational Home Missionary Society, The, 147. 

Congregational Sunday-School and Publishing Society, The, 
147. 

Congregationalism, fundamental principle of, 9 ; slow growth 
of, reason for, 1 1 ; aggressive power of, 1 1 ; gifts of for mis- 
sions, 13; New Testament basis for, 16; historical sketch of, 
31; the latest martyrs to, 37; statistics of in the United 
States, 49 ; statistics of in Great Britain and America, 49 ; 
statistics of all under polity of, 50; and education, 50. 

Council dismissing, 121 ; method and result, 121. 

Council ecclesiastical, the ultimate appeal, 84; a method of 
fellowship, loi ; definition, loi ; name, loi ; when and by 
whom to be called 102; not for licensure, 104; of whom 
composed, 105, 107 ; inviting church not on, 105 ; to be 
selected impartially, 106; churches and ministers of other 
denominations and, 107. 

Council, ex parte, 103, 104; mutual, 80, 103. 



2l8 INDEX 

Council, installing, Ii6; disuse of, ii6; reasons for disuse, 
Ii6; credentials of candidate, Ii8; records of church (and 
society), n8j examination of candidate, 119; council by 
itself, 119; ministers from other denominations, 119; substi- 
tute for, 121. 

Council, the international, 16; the first, 16; the second, 16; the 
third, 16. 

Council Manual, The, 53, 124, 130-135. 

Council, mutual, 80, 103. 

Council, The National, 1 29 ; two in the seventeenth century, 46, 
47, 129; the Albany convention, 129; the Boston council, 
130; organized, 131 ; purpose and limitations of, 131 ; mem- 
bership of, 132; declaration of unity of the church, 133; rela- 
tion to churches of other denominations, 134; movements 
toward practical unity, 135 ; value of, 136; year book of, 136. 

Council, ordaining, 114; its meaning, 114; its value, 115; 
credentials of candidate, 115. 

Council, pro re nata, that is, constituted for the occasion, loi. 

Councils for recognition, 120. 

Covenant, the basis of a church, 52. 

Credentials of candidate for ordination, 115; for installation, 118. 

Creed, A, no form obligatory, 52; those successively recognized, 
52; liberty of the individual church, 53; adoption or change 
of should be deliberate and substantially unanimous, 53; the 
Burial Hill declaration, 176; statement of doctrine presented 
by the National Council's commission, 177. 

Deacons, duties and qualifications of, 54 ; election of, 55 ; term 

for which elected, 55 ; ordination of, 55. 
Deaconesses, duties, etc., 57. 
Delftshaven, 39. 

Deposition from the ministry, 90. 
Discipline, see offenders. 
Dismissing a pastor, 94 ; in the spirit of kindness on both sides, 

94, 95 ; council for, 95, 96, 121 ; for bad conduct, 96. 
Dorchester, Mass., 44. 

Ecclesiastical meetings, rules of order for, 202. 
Education and Congregationalism, 50. 
Elder, The, 81. 
Endicott, Governor, 43. 

English Church, abuses in the, 32 ; Reformers in the, 32 ; Puri- 
tans, ^:^. 



INDEX 219 

Evangelist, The, 81. 

Examination, for licensure or approbation to preach, 84; for 

ordination, 115; for installation, 1 19. 
Excommunication, what it is, 28, 29, 79, 80. 

Fellowship, defined, 9 ; how formed, 10 ; takes place of gov- 
ernment, 10; a bond of union, 13; its requirements, 14; 
meeting of church for, 64 ; withdrawal of, from a member, 79. 

Form of by-laws, 164; for the reception of members, 181 ; of 
letters missive, 188. 

Fuller, Dr. Samuel, 40, 43. 

Historical sketch of Congregationalism, 31. 

Incorporate church, An, 98; how to incorporate a church 
already organized, 99. 

Johnson, Rev. Francis, 36. 

Letter Missive, 107 ; its object and contents, 107 ; not to be 
changed, 108; to ask corpoxation or advice on basis of ex- 
amination of facts, 108. 

Leyden, 39. 

Licensure, see approbation to preach. 

London Company, The, 39, 41. 

Lord's Supper, The, 65 ; its history, 66 ; the welcome to it, 67 ; 
to be free, yet guarded, 67. 

Lyford, Rev. John, 41. 

Massachusetts Bay Company, 42. 

Mather, Rev. Richard, 47. 

Membership in the church, its conditions, 74 ; form of recep- 
tion, 74 ; duties of, 75 ; rights of, 75 ; termination of, 75-77, 
dismission and recommendation, 75, 76; certificate of, 77; 
release from, 77 ; withdrawal of fellowship, 79 ; record and 
announcement, 79 ; restoration to, 80. 

Meetings of a church, 60 ; for worship, 60 ; for fellowship, 64 ; 
for instruction, 69; for business, 71 ; the annual, 72; rules 
for business, 202. 

Mid-week meeting, 64. 

Ministers of other denominations, receiving to pastorates, 119; 
on Congregational councils, 107. 

Ministerial associations, see associations, ministerial. 



220 INDEX 

Ministerial relief fund, 150. 

Ministerial standing, conditions of, 84 ; how secured, 85 ; how 
maintained, 86 ; transferring membership, 87 ; the year book 
list, 87 ; resident membership, 88 ; non-resident membership, 
88 ; how lost, 89 ; individually, 89 ; professionally, 89 ; de- 
nominationally, 89 ; the ultimate appeal, 90 ; deposition, 90. 

Ministry and ministering, 74; various names for, 81 ; selected 
from membership, 82 ; approbation for, 82 ; standing, 84. 

Missionary work, organization for, 142; origin of the missionary 
societies, 142; a closer relation to the churches desired, 142; 
expression of the National Council of 1901, 142-145. 

National Council, The, see Council National. 

National council's ministerial relief fund. The, 150. 

New England, the first church in, 40 ; the second church in, 
43 ; fellowship between Plymouth and Salem churches, 43 ; 
third, fourth and fifth churches, 44 ; early churches modeled 
after Plymouth, 45. 

New Testament, basis for Congregationalism, 16; churches, 
how far a pattern, 16; church organization while Jesus was 
on earth, 17; apostolic salutations to churches, 18; churches 
individual, democratic and composed of converted people, 19, 
20; bishops and elders identical, 21 ; ministry all equals, 22; 
elders and deacons discriminated, 23 ; election of officers, 23 ; 
missionary work, 25 ; manner of settling disputes, 27 ; man- 
ner of dealing with offenders, 28. 

Offenders, dealing with, 17; our Lord's teaching, 28 ; Con- 
gregational practice, 78-80; private offenses, 80; a mutual 
council, 80, 

Order of procedure at a council, 109 ; equity to be sought, 1 10 ; 
decision to be reached when « by itself," ill; result, III; dis- 
solution, III. 

Ordination, councils for, 1 14. 

Organization of a church, The, 51 ; the mode of procedure at, 
155- 

Pastor, calling a, 91 ; dismissing a, 94; pastor's classes, 70. 

Pilgrims, The, 39. 

Plan of union, 12. 

Plymouth, colony, 39-41 ; church, the model, 45. 

Prayer, public, 62 ; meeting, 64. 

Preparatory lecture. The, 65, 

Puritans, The, 41, 42, 



INDEX 221 

Quorum of churches invited, io8; in the failure of a, 109. 

Reception of members, when and how, 74; a form of, 181. 
Robinson, Rev. John, 38, 39, 41. 

Roman Church, evils of the, 31 ; reformers in the, 32. 
Rules for a church, 54; of order for ecclesiastical meetings, 
202. 

Salem, Mass., 42-44 ; appeal of church to other churches, 45. 

Salutations from apostles to churches, 18. 

Savoy confession, 47, 52. 

Second service, The, 63. 

Separatists, the first church, 33 ; the second church, 34 ; the 
third church, 35 ; the fourth church, 38. 

Smyth, Rev. John, 38, 

Society, ecclesiastical, its origin, 97 ; various forms, 97 ; rules 
for relation of church and, 185 ; part in calling a pastor, 93. 

Societies, The Missionary, 142. 

Standish, Miles, 40. 

Stated supply, 92. 

Statement of doctrine of 1883, 53, 177. 

Statistics of Congregationalism in the United States, 495 in 
Great Britain and America, 49 ; of all under Congregational 
polity, 50. 

Substitute for the council, 121; transfer of functions to confer- 
ence, 121 ; conference the natural basis for a council, 122. 

Sunday morning service, 60; an order of service, 61. 

Sunday-school superintendent, 58; committee, 58; expenses, 
58; teachers' meetings, 70. 

Termination of membership, 75. 

Treasurer, duties and qualifications of, 56 ; safeguards, 56; in 
an incorporated church, 56. 

Unity of the church, declaration of the first National Council, 
'33- 

Watertown, Mass., 44. 
Westminster confessipn, 47, 48, 52. 
Williams, Roger, 45. 
Winslow, Edward, 38, 40. 
Winthrop, John, 42, 

Year book, list of ministers and churches, 127 ; how made up, 
127; how only name can be removed from the list, 128. 



FEB 1 1904 



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